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Hallock, Robert Crawford, 
1857-1932. 

Dramatized sermons 











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DRAMATIZED SERMONS 
ROBERT C. HALLOCK, Pu.D., D.D. 








DRAMATIZED SERMONS | 
The New Homiletic (© NEES 





BY 


ROBERT C. HALLOCK, Pu.D., D.D. 


AUTHOR OF “POPULAR PROVERBS, FALSE AND TRUE” 





NEw QOW york 
GEORGE H. DORAN COMPANY 


COPYRIGHT, 1924, 
BY GEORGE H. DORAN COMPANY 


DRAMATIZED SERMONS 


— B-— 


PRINTED IN THE UNITED STATES OF AMERICA 


FOREWORD 


The dramatic instinct is as old as humanity: the 
use of dramatic forms is as ancient as history. 

Adaptation of the drama method of prophesying and 
preaching is as old as the Church of God: the utiliza- 
tion of that method in the Christian pulpit is very 
modern. 

This present volume is probably the first book of 
Drama Sermons ever published: may it be the progeni- 
tor and inspirer of a long line of truly great drama ser- 
mon volumes from others. 

It is the privilege and duty of an explorer to map 
and chart the unfamiliar territory he has traversed; 
therefore permit the author, as one of its explorers, 
to describe briefly the lately discovered land he has 
traveled, the New Homiletic as he has found it :— 

A method wonderfully inspiring for the preacher! 

A method equally interesting to the people! 

An effective method of Gospeling! 

A method that lends to biographical sermons a new 
attraction; to historical sermons a new fascination; to 
inspirational sermons a new potency; to evangelistic 
sermons a new penetration; to doctrinal sermons a new 
vitality. And all this for the universal reason that 
action is ever more interesting than abstractions. 

Hence this drama sermon method makes Bible 


stories to be remembered through seeing them acted 
Vv 


vi Foreword 


out; Bible history to be vivid through the revealing 
vision of imagination; Bible heroes to live by exhibit- 
ing them in living scenes; Bible doctrines to be in- 
teresting when incarnated in actual life. 

This new land the author has partly explored waits. 
for brave adventurers, occasional excursionists, per- 
manent occupiers; and it offers to all these the riches of 
an inexhaustible fertility. 


The author extends to the Editor and Publishers of 
The Expositor, Cleveland, Ohio, thanks for permis- 
sion to use here material printed in that magazine 
whether under his own name or the pen name, 


“Crawtord FEarnswotth.”’ 
RoBEerRT C. HALLOCK. 


III 


VII 


Vill 


XII 


CONTENTS 


PREACHING THROUGH DRAMATIC IM- 
PERSONATION: THE NEW HOMI- 
LETIC 

CHRISTMAS EVE AT THE OLD MANSE: A 
DRAMA SERMON STORY 

THE PANTHEON: A DREAM OF A GREAT 
COUNCIL OF GODS 

SAUL, THE PERSECUTOR: FANATIC, 
FIERCE AND SPLENDID 

“GALILEAN, THOU HAST CONQUERED?” 
THE PERSECUTOR CONVERTED 

PAUL, THE WORLD-MASTERING MIS- 
SIONARY: THE EAGLE’S FLIGHTS 

PAUL: THE DRAMA’S END: “I HAVE 
FOUGHT A GOOD FIGHT” 

ELIJAH THE TISHBITE: A DRAMA OF 
HEROISM 

ELIJAH THE TISHBITE: A DRAMA OF 
DESTINIES . ; 

JOHN, THE EAGLE OF THE JORDAN: 
THE HERALD OF THE KING 

JOHN, THE EAGLE OF THE JORDAN: 
THE DESERT EAGLE’S DEATH 

THREE DIVINE DAYS: 

A DAY IN EDEN 
A DAY IN BETHLEHEM 


A DAY IN OLD JERUSALEM 
Vil 


PAGE 


11 
23 
41 
57 
69 
85 

101 

119 

137 

153 

169 

187 

187 


eas 
201 


Vil 


XIII 


XIV 


XV 


XVI 


XVII 


Contents 


A MAN’S DEBATE WITH HIs souL: (“1 
WILL SAY TO MY SOUL, sOUL!”’) 

© EMPTY SEATS, WHY ARE YOU EMPTY? 
A DRAMA OF DESERTED PEWS 


O EMPTY SEATS, HOW CAN YOU BE 
FILLED? THE PREACHER AND THE 


SEATS CONFER 


CTrETEREISUA LAD HERED 
A PAGEANT SERMON 


3 


THE GREAT DRAMA OF PILGRIM’S PROG- 


RESS: A DRAMA SERMON 


OUTLINE OF 


PAGE 


adh 


223 


237 


Vip) 


263 


I 


PREACHING THROUGH 
DRAMATIC IMPERSONATION 


The New Homnuletic 





DRAMATIZED SERMONS 


PREACHING THROUGH DRAMATIC 
IMPERSONATION 


The New Homuletic 


Religious drama in its various forms is one of the 
newest and oldest, one of the most modern and most 
ancient of modes of religious teaching. Which is pre- 
sumable, in view of the fact that the dramatic instinct 
appears early in the childhood of individual and of 
mankind alike, and persists through all the years of 
both. Children’s play and “the play” for adults hold 
childhood and old age in thrall. 

The Greek word drama means “action”; that by 
which man instinctively seeks to supply the inade- 
quacies of human speech, and to express his deepest 
emotions. Hence it is, that the little people instinctively 
“act it out’ in their sports; and theatrical acting, ap- 
pearing in the very dawn of civilization, still grips 
the interest of most mature and cultured generations. 
Therefore, that in all ages the same instinct should 
manifest itself powerfully in the realm of religion is 
by no means to be wondered at, nor its validity to be 
questioned. For this inborn dramatic instinct is God- 


given; and if worthily disciplined it is a fit instrument 
11 


12 Preaching by Dramatic Impersonation 


for spiritual instruction and impression—especially 
impression. 

Indeed our great book of Religion, the Bible, is shot 
through and through with dramatic elements, and itself 
makes much use of drama in certain forms. 

The Bible poets were dramatists. Poetry and drama 
attract each other; and as the great dramas of secular 
literature are poetry, so the great poems of the Bible 
are essentially dramas. The noble poem “Job” (by 
many scholars counted the oldest book in the world) 
may well be classified as strictly drama. It has 
dramatis persone; plot and counter-plot; scenes, laid 
first in heaven, then on earth; tragedy, character test- 
ing, heroic endurance, set forth in monologue, dia- 
logue, action and magnificent description; and at last 
a grand finale, in which the unseen world takes part, 
poetic justice is disclosed, the hero who has suffered 
and stood the test is splendidly rewarded. 

The prophets were peerless dramatists, Isaiah mani- 
fests a marvelous dramatic instinct and method 
(George Adam Smith, Isaiah, Vol. II, p. 48, seq.). 
And Jeremiah makes frequent and impressive use of 
drama as he “acts it out” in proclaiming God’s word 
and will. Micaiah, the son of Imlah, is truly a drama- 
tist, as he pictures the scene in the Court of Heaven 
when the lying spirit is sent forth to entice Ahab that 
he may go up and fall at Ramoth Gilead. Indeed if 
“acting it out’ in solemn and elevated guise be the 
basic element of high drama, then surely the Bible 
prophets were habitual dramatists in their rebuking, 
warning, teaching, inspiring. 

Nor can we forget that the whole ceremonial system 


The New Homiletic 13 


of Jewish worship was permeated with the element of 
drama. Take as example the sending out into the 
wilderness of the scapegoat; drama pure and simple. 
A great ethical and spiritual lesson was acted out before 
the people when the priest, having ceremonially laid 
the guilt of his people upon the one goat for sacrificial 
death, deputed the second goat, called Azazel, to bear 
the accursed load of sin far away into the uninhabited, 
“waste, howling wilderness” where neither man nor 
God would ever see it more. 

Coming now to the New Testament we shall find 
drama present even more strikingly, especially in the 
teaching methods of the Master himself. 

A deep-seeing poet writes, 


“For men and angels can conceive 
Through symbols only the eternal truths” ; 


and it was through dramatic symbol that Jesus ever 
mediated to men his divine truth. ‘Without a parable 
spake he not unto them.”’ The parable of the prodigal 
son, for instance, is a drama that might well be put on 
the boards to-day. But the most remarkable of the 
Master’s uses of drama, with profoundest reverence 
let it be said, is found in the very holy of holies of his 
teaching and of our religion, the Sacrament of the 
Lord’s Supper; for here is “acted out” in simplest yet 
sublimest form the deep things of God. “This bread is 
my body.” “This cup is my blood.” “As often as ye 
eat this bread and drink this cup ye do show”—show 
in dramatic action and_ significance—“the Lord’s 
death ;” and likewise in wonderful symbol the soul’s 


14 Preaching by Dramatic Impersonation 


appropriation of the spiritual benefits of that death. 
And none the less the sacrament of Baptism is in the 
truest sense a divine drama, in which is “acted out” 
before the eyes of the universe, angels and men, in 
vast and sacred “‘show-play’’ (theatron), the washing 
away of human sin and the restoration of the soul to 
pristine purity. 

The New Testament comes to its close with a writing 
which, though not technically a drama in form, is in 
the sublimest sense drama in both conception and con- 
tent, in both purpose and plan. The Apocalypse is one 
of the sublimest dramas of the world. 

Surely it can be seen, therefore, that religious drama 
is one of the most sacred and most ancient forms (if 
not indeed the very oldest, in Job) of spiritual instruc- 
tion and impression. ; 

After this, our course of study leads down the years 
to the Medieval Church and the Miracle Plays which 
acted so large a part in the religious instruction of the 
masses in the Middle Ages, when popular education 
was unborn, when an evangelistic pulpit was unknown, 
and when but for the religious drama the common peo- 
ple would have remained in dense ignorance of the 
Gospel. For near five centuries the Bible in Drama 
was acted out upon stages, erected first in the churches 
where the clerics were the actors and afterward upon 
wheeled stages that were moved from street to street 
in the cities and towns, where all might see. And 
there in cycles for a whole day, or three days, or nine 
days, actors from the many tradesmen’s guilds imper- 
sonating Bible characters unrolled before the people 
the thrilling Epic of Redemption, beginning with the 


The New Homiletic 15 


creation and fall of man, and ending with Doomsday 
and eternal destinies. 

And though it be tragically true that with the passing 
years this solemn religious drama deteriorated, ab- 
sorbing into itself all sorts of coarse and clownish ele- 
ments, taking on grotesque and even immoral forms, , 
so that the stern-faced protagonists of the Reformation 
were fain to destroy it wholly, root and branch, yet 
no thoughtful student can or cares to deny that the 
Biblical Drama of the Middle Ages was divinely ap- 
pointed, a spiritual blessing for the people in its time; 
a light however dim shining in a dark place. 

It is fitting to remark, also, in closing this historical 
review, that down all the centuries of Christian Church 
history, not to speak again of seers and prophets of 
old, the most eloquent and consecrated preachers of 
the Gospel—from Chrysostom of the Golden Mouth, 
Peter the Hermit, Bernard and Savonarola, to Bos- 
suet, Massillon, Whitefield, Beecher and Talmage— 
have consciously or unconsciously used much of the 
drama appeal, and have preached God’s word under 
intensely dramatic forms. 

In the present time we are seeing another notable 
outcropping of religious drama. Churches all over 
the land and of every denomination are introducing it 
into their parish work. In Sunday schools and young 
people’s societies, for missionary instruction and in- 
spiration, and as an aid in worthy celebration of special 
days, such dramas are used widely and with much ac- 
ceptance. The Federal council of the Churches of 
Christ in America has recognized the important sig- 
nificance of this whole dramatic movement by appoint- 


16 Preaching by Dramatic Impersonation 


ing’ an active Committee on Religious Drama; which 
Committee has registered and helped on the accomplish- 
ments of the past year by publishing in a handsome 
volume, entitled “Religious Dramas 1924,” the ten 
best modern religious dramas selected from hundreds. 
Also various publishing houses are issuing books of 
religious pageants and other dramatic vehicles of 
visual instruction; leading homiletical magazines are 
specializing in religious drama; and non-theatrical 
makers are putting out many reels of Biblical drama 
films for Church movies. 

Now comes the “Drama Sermon,” probably the very 
latest, as it is one of the most promising and inspiring, 
means of utilizing the innate dramatic instinct of hu- 
manity in “putting across” the old Gospel message to 
modern men. Following the example of prophets and 
seers of old, inspired by the ideals and informed by the 
spirit of the Master, and seeking to prove himself a 
worthy “‘scribe instructed unto the kingdom of heaven” 
by bringing out of his spiritual bursary “things new’ 
as well as “things old,” the present day preacher has 
found a new homiletic method, in which he preaches 
through dramatic impersonation. 

In this method the speaker sets forth each Bible 
character and episode, with spiritual lessons, in living 
and vivid form, not by mere description and abstract 
statements, but by “acting out’ before the hearers 
whatsoever story is studied, whether the Rich Man’s 
debate with his Soul, or the vast tragedy of the Judg- 
ment. 

The method itself is akin to that of Locke Richard- 
son in his famous Shaksperean interpretations in 


The New Homiletic 17 


which he, alone and unaided by special costumes or 
scenery, was accustomed to present King Lear, Mac- 
beth, Hamlet, or other great drama, reciting the most 
significant scenes “in character,’ and summarizing the 
connecting portions of the play in terse, illuminating 
statements of his own. 

Handled in this way the whole tragic drama of Judas 
Iscariot can be set before a congregation thrillingly in 
a half hour, and with tremendous effect. 

The story of the apostle Paul can be portrayed in a 
course of four or five drama sermons, in such way as 
to produce upon the mind and imagination of the au- 
dience an ineffaceable impression of that gigantic man 
and his heroic life and martyr death, such as no cus- 
tomary and conventional discourses could ever accom- 
plish., 

So likewise there are many similar dramatic pres- 
entations to be made, such as the story of Moses the 
man of God; the tragedy of Saul, Israel’s giant king; 
David, Singer, Sinner, and Saint; Elijah the Hero 
Prophet; Daniel at the Court of Babylon; John the 
Baptist; the Seer of Patmos and his visions. 

Or this drama sermon method can be used for a 
noble series of post-Biblical Characters in Church his- 
tory, such as Savonarola; Wyclif, the Morning Star of 
the Reformation; Tyndale, the martyr of the English 
Bible; Martin Luther, the Hero Reformer; John Knox, 
the Scottish Luther. Indeed the material is meas- 
ureless, the opportunities unlimited, the possibilities 
superb, for this new homiletic method of preaching 
through dramatic impersonation. 

Certainly it would be folly to exalt this new homiletie 


18 Preaching by Dramatic Impersonation 


above the old and tried; “acting out’ the message can 
never supplant the titanic method of Paul, Luther, 
Lyman Beecher, and Charles Haddon Spurgeon. 
None the less “there are diversities of operations’; 
even Paul didn’t confine himself to one method, how- 
ever splendid, and the drama sermon method has some 
special advantages. for the occasional use of the modern 
preacher. 

First, it seems to set new life a-tingle in the preacher 
who assays it; and this (amongst other reasons) be- 
cause of the appeal and demand which it makes upon 
his imagination. 

It may fairly be said that the average preacher over- 
works his logical, underworks his imaginative, facul- 
ties: yet as an ingredient of eloquence and for the ac- 
complishment of the objective of public speech the 
imagination is much the more important in the pulpit. 
Moreover, not infrequently preachers who imagine they 
are imaginative do not really use their imagination any 
more than some people who think they are thinking 
do really think. One brother frequently tries to paint 
pictures in his sermon, saying over and over, “I see 
such and such things happening; I see this man doing 
thus and so,” when he is only using a trick of state- 
ment, not imagination at all. Yet the poor people, 
hungry for the dramatic, listen eagerly for him to tell 
them something he says he sees. 

But really to live with Paul, or John, or Jesus Christ, 
live his life experiences, think his thoughts, enter into 
his emotions, realize inwardly his ideals, aspirations, 
sufferings, sorrows, and make them one’s own, and 
then act all that out to the people so that they may 


oS ee ee ee ee WS a 


The New Homiletic 19 


realize it in their own souls too—that is imagination. 
And that sets the preacher a-tingle with new life. 

The next thing it does, then, is to open a new en- 
trance to the perception and attention of the people. 
The Psalmist said (Ps. 40: 6, literal), “Ears hast thou 
digged (or bored) for me:” and any worthy method of 
preaching that opens a new pair of ears in the head’ 
of the hearer is a glorious discovery. Attention is the 
siné qua non for oratorical effect, and in public speech 
the dramatic is chief captor of attention. ‘First, ac- 
tion; second, action; third, action;”’ is the classic 
definition of the three essentials of eloquence, in which 
“action” does not mean physical motion, but rather 
the dramatic—for “drama” in Greek means “action.” 

Moreover, it will not be amiss to mention the attrac- 
tion which drama sermons seem to have for outsiders. 
“Drama Sermons Fill the Pews’’ was a late heading in 
a leading homiletic magazine; and if this method of 
preaching can help answer the question, “O Empty 
Seat, How Can You Be Filled?” it will prove a bless- 
ing to Church, preacher and public alike. 

It remains to say that the essential conditions of 
true success in dramatized preaching are precisely the 
same as in older methods; and of these conditions two 
may be specially named,—first, hard werk; and second, 
spiritual sincerity. 

The first essential for any worthy preaching is hard, 
harder, hardest work! Let no man imagine that be- 
cause drama preaching is novel and unique as a 
method, it will free him from the necessity of “toil 
of heart and knees and hands.” Drama sermons are 
no easy substitute for intense thinking, painstaking 


20 Preaching by Dramatic Impersonation 


composition, prayerful soul preparation, and self-con- 
secration to strenuous effort. 

Yet the hardest labor is futile if there be not a great, 
deep spiritual sincerity. Drama-preaching must be 
deeply reverent, earnestly spiritual, entirely Biblical, as 
must any other form of preaching be. If there be the 
sincere and whole-hearted purpose to glorify God, 
exalt Jesus Christ, commend the Gospel and save souls, 
then religious drama and drama sermons can be made 
mighty forces for advancing the kingdom. But if this 
drama method be adopted from lower motives, such 
as to show the preacher as a brilliant actor, or arouse 
mere curiosity, create a sensation, present a taking 
novelty, then drama-preaching will go the way of 
every spurious imitation of the Gospel. 

Possibly there are some churches where the people 
might object to drama sermons as having a secular 
flavor and lacking spirituality. But if the preacher’s 
purpose and motive be absolutely consecrated, his 
whole bearing and conduct of the service be deeply 
spiritual, this hesitancy on the part of the Church will 
quickly vanish. 

So if the preacher have highest ideals of preaching, 
give all there is of him to preaching the noblest drama 
sermons he can imagine, then this inspiring method will 
not only seem to him to be a great new discovery as a 
homiletic, but will prove a great spiritual joy. 





Il 


CHRISTMAS EVE AT THE 
OLD MANSE- | 


A Drama Sermon Story 


NOTATION 


While this book is for general readers no less than for 
preachers, doubtless ministers who seek to explore the 
new land of preaching by dramatic impersonation will find 
convenience in having suggested to them hymns and 


‘Scripture suitable for each sermon given. Hence such 


will be noted. 

Possibly also occasional hints from the author’s own 
experience will help in earlier experimentation, which is 
apology, if such be needed, for the few personal intru- 
sions. 

A word as to the way of presentation: 

There was no stage setting, costuming or other devices. 
The only/change in the pulpit was that the desk was set 
back and the lights of the main body of the church were 
turned off, leaving the pulpit platform alone lighted up. 
The preacher, wearing his accustomed pulpit gown or 
robe, and never dreaming that he was there on any other 
mission than to “commend the Gospel of Christ,” threw 
himself with all the histrionic power he possessed into 
the very personality of Paul, that he might portray that 
mighty man and his message to men. And while the Paul 
sermons were the first, the experience has been duplicated 
with every drama sermon preached since then. 


(HYMNS: 
“Soldiers of the Cross, arise.” 
“More love to thee, O Christ.” 
“Go, labor on: spend and be spent.” 


SCRIPTURE LESSON : 
I Corinthians 9: 7-23, revised. 


RESPONSIVE READING: 
Matthew 25: 31-46.) 


CHRISTMAS EVE AT THE OLD MANSE 


A Drama Sermon Story 
EpisopeE I: “THe Laporer Is Wortuy oF His Hire” 
Incident 1. “’Tis the Night before Christmas” 


(Nightfall. The old manse at Beluiew, Rev. Luke 
Graham, of intellectual and apostolic seeming, returns 
from pastoral work. Mother Graham meets and greets 
him wnth her pet name:) 


“Daddy Luke, ’tis the night before Christmas, and 
all through the house I’ve been hunting; and truly I 
find just nothing—save bread, boiled potatoes, cold 


gravy, and a little tea... . Old Mother Hubbard 
went to the cupboard to find her poor . . . well, her 
poor Husb . . . something for his Christmas dinner. 
urwoety sue! cot theres... then yi aithe ea ieups 
Boatdiea sh Was.) . lem bAte, .armandisau win and 
SO e 


“What, what, Girlie! Not crying? (She had been 
his “girlie” for fifty years!) Are these tears? What 
for, Child? Don’t cry, dear girlie!” 

“O Daddy Luke, to-morrow is Christmas, and it just 
breaks my heart that I have nothing nice for your 
Christmas dinner. I have never treated you that way 
on Christmas, never once before.’’ (Sobs dejectedly.) 


“Now please don’t cry. We can heat up the pota- 
23 


24 Christmas Eve at the Old Manse 


toes and gravy, toast the bread, and with the tea we 
can have a famous Christmas dinner.” 


Incident 2. The Deacons Visit Daddy Luke 


(A gentle knock. The pastor admits Deacon Bush- 
nell and Deacon Hart, bringing a small basket.) 

“Pastor Luke (his people call him Pastor Luke to his 
face, but Daddy Luke behind his back), from our own 
scanty store we bring a wee bit to piece out your Christ- 
mas dinner—just apples, doughnuts, one triangle of 
mince pie, and a cup of sugar for your tea. Would 
that the gift were much, much bigger.” 

“Oh, I am so glad! (cries Mother Graham). The 
Christmas dinner for Daddy Luke was truly some- 
what scanty; but now we shall fare finely.” 


“Well ahi. wel deeply treoretia aimee 
truth is . . . (stammers Deacon Bushnell desperately ) 
we hoped to lighten the blow a little... .! We two 


are come on a bitter errand. The official Board has 
appointed us to tell you that it is no longer possible to 
raise Daddy Luke’s salary, and we have been forced 
to vote that the pastorate terminate one week from to- 
night, December 31st. . . . Would God it were not so 
. . . but what could we do?” 

(Mother Graham’s face is buried in her arms upon 
the table, her shoulders shaking with sobs. Her hus- 
band bows lis head and says solemnly:) 

“The will of the Lord be done.” 

(The deacons quietly rise and go sadly out.) 

“Husband, my heart hath told me all the day that 
some dark trouble was near. Listen to me now! For 


A Drama Sermon Story 25 


nigh unto fifty years thou hast preached the Gospel 
faithfully and well; why shouldest thou now be in 
sore poverty and want? (When feelings are deeply 
stirred Mother Graham always falls back to her thee 
and thou.) Surely the good Book says the laborer is 
worthy of his hire: a faithful laborer thou, with the 
hire so small often unpaid . . . and now, it ceases for- 
ever! O Daddy Luke, hath God utterly forsaken?” 

“Nay, wife of mine, shall we lose faith in him be- 
cause his ways are dark? Not thus did Job. “Though 
he slay me yet will I trust in him.’ The Lord will not 
forsake. Shall we not with the Master pray, “Thy will, 
not mine’ ?”’ 

“Forgive me, husband; thou art right, I know. We 
will trust him still!” 


Episope II: “Tur THouGuts oF YOUTH ARE LONG, 
Lone THOUGHTS” 


Incident I. Choosing Life’s Work 


(Five o'clock Christmas eve. Train for Belview. 
Gordon Keith returning from Westmoreland College, 
John Barron from Genevan Theological Seminary:) 

“Well, Gordon, what are you pointing to, now that 
your cellege course is near to end? Maybe you'll come 
to old Genevan, preparing to preach the Gospel. How 
do you think on that?” 

“No, John; the ministry is not for me.” | 

“But, Gordon man, why not? You are a Christian; 
you are getting a college education; you have ability, 
and sure I am that you would make a fine and fruitful 


26 Christmas E've at the Old Manse 


minister. Why not think the matter over seriously?” 

“T have thought it over very seriously, and negatived 
it for good.” 

“Are you willing to tell me why?” 

“Yes, I think Iam... . John, do you know what 
is to happen up at the old manse to-night?” 

“Have you heard of that too? Mother wrote me of 
"it as a thing just suspected. Yes, I do know; and it 
makes me sick at heart. What will Pastor Luke and 
Mother Graham do?’ 

“T’m sure I cannot tell. But I do know this, that I 
am not willing to face such a fate myself, nor at all to 
ask some fine girl to share that fate with me.” 

“Oh, but Gordon, you are far too able; you would 
climb high.” 

“John Barron, Pastor Luke is one of the ablest men 
I know. No man in my college Faculty has a finer 
mind! and as for preaching—why, for years Daddy 
Luke has been giving this little church masterly ser- 
mons, which surpass those of any one of the city 
preachers I have heard these four years past. Yet here 
in little Belview he has been, and here he is! “The race 
is not to the swift,’ the wise man says.” 

“How can you explain it, Keith? It doesn’t seem 
fair or right.”’ 

“T can’t explain; only whatever the explanation be, 
I’m not going to risk the same tragedy for me and 
mine—though I hope I am neither quitter nor sneak. 
But see here, Barron; I imagine I have business 
talent: why can’t I serve the Lord in business? And 
if I win success why can’t I do as much for him 
with money as I could by preaching? Who knows, 


A Drama Sermon Story 27 


old fellow, but that some day when you are a poor 
abandoned preacher like Daddy Luke, you may find it 
mighty handy to call upon your rich friend, Gordon 
Keith, for a grub-stake in your need?” 

“Maybe I shall; who knows? But tell me this, 
Keith; what will all these little churches do if every 
able fellow sidesteps the ministry ?” 

“John, I have wondered and puzzzled over that a lot. 
Yet it doesn’t seem the right thing for live young men 
just deliberately to jump into this yawning chasm in 
the forum as that Roman fellow did; especially if we 
must pull wife and children with us into that ugly 
hole. It no doubt seemed fine and heroic of the Roman 
chap, but certainly it isn’t sensible to-day.” 

“No, I’m not asking that of you. Still, what can the 
churches do?” 

“Look here, Barron, why can’t our big, rich Church 
manage things somehow, as our big rich Nation does 
with its army officers? Couldn’t the Church have 
some such retiring system as the army has?’ 

“Well, maybe . . . it does look reasonable. Yet 
none the less, I feel sure that we young fellows simply 
must not let these old churches die for lack of min- 
isters ... Say, Gordon, isn’t it just as cruel, and as 
wicked too, to starve a good old church to death as it is 
to starve to death a good old minister ?” 


Incident 2. Choosing Life’s Mate 


(Ten o'clock Christmas eve. John Barron’s home. 
The mother seated by the table reads her Bible. A step 
at the door, and John comes in, haggard and sad.) 


28 Christmas E've at the Old Manse 


“John, my boy, what is it? You look so sad: can it 
be that Myra has said, No?” 

“Yes, Mother mine; the dear girl said, No. And, 
Mamma, she said that No because I am to be a Gospel 
minister.” 

“Why, John deat, how can that be? Myra’s a good 
Christian girl; you have long been devoted to her, and 
she seemed fond of you; and all the time she has known 
you hoped to be a preacher!’ 

“Yes, Mamma, and to-night she let me see that her 
heart would have dictated a different answer. But the 
cruel news as to Daddy Luke had brought her to a firm 
decision to say No to me, if ever I should speak. Nor 
do I blame her, Mother; she is wise, I see. Yet, oh! 
the hardest part of all for me is this, that I could win 
her still, I’m sure, were I to turn from being a min- 
ister! | 

“Oh, John, John, could you think of that? Could 
you turn your back upon the Master’s ministry, even 
to win Myra Weston for your wife? Oh, my boy, my 
DOV Re 

“No, Mother, I have put that thought behind me 
once for all. I am Christ’s. I must keep nothing 
back from him, however precious the jewel seem. I 
surrender all.” 

(Mrs. Barron draws John to his knees by her side, 
and as he buries his face in her lap she murmurs low 
into his ear:) 

“He that loveth father or mother, son or daughter, 
or even dearest wife more than Jesus is not worthy of 
Him. Thy bleeding sacrifice this night is precious in 
the sight of God, my dearest son!” 


A Drama Sermon Story 29 


EpisopE III: “THE CHILDREN OF THIS WORLD ARE 
WISER” 


Incident 1. How it Seems to Labor 


(Eight o'clock Christmas eve. House of Tom 
Graustark, a local labor leader, born mn Belview long 
before “The Works’ were opened. Back room, dimly 
lighted; Graustark and an Irish workman called Joe.) 

“Well then, Joe, the men favor the strike?” 

“Tv’ry galoot av thim!” 

“Then see that all keep mum, but be ready. When 
the whistle blows at ten o’clock that morning every- 
thing stops dead. The owners will be crazy. But I'll 
stand up to them for you men: ‘After this last day of 
December, $7 for seven hours’ work, and double time 
for extras, or not a wheel turns in your old Works till 
the buildings rot down! They'll have to come to our 
terms, Joe.” 

“Thin, Tom, for why cudden’t we demand $8 jist 
as well? They’d have to coom to thot the same.” 

“You spalpeen, Joe, haven’t you any conscience? 
Want $8 for work any lazy dago without a spark o’ 
learnin’ in his nut can do the day he lands! Say, Joe, 
let me tell you of a man I know in this old town. He’s 
got more brains in his one head than all you men, and 
he’s a crackerjack in his line: yet his bosses have never 
paid him a nickel above two-twenty-five a day. And 
now to-night I hear he’s fired right off the bat, and 
with no chance at another job. How would that suit 
your” 

“Fur the luv o’ Moike, Graustark! And whot line 
is he in?” 


830 Christmas Eve at the Old Manse 


“Well, it happens he’s a preacher.” 

“A praicher, is it? Och, the tarnation idjiots, to let 
the ould bunch ride over them loik thot! Why don’t 
the blasted fool praichers organize? Tell the jintle- 
man, Tom, to jine a union, an’ thin he c’n git his 
rights.” 


Incident 2. How it Seems to Capital 


(The same evening. The Directors of “The 
W orks’ in hurry council, news of the threatened strike 
having “leaked” to them. The President of the Board 
speaking: ) 

“Gentlemen of the Board, this secret report seems 
authentic. It comes through my most trusted medium. 
The scheme for this strike has been hatched suddenly, 
but it is most skillfully planned and timed. They know 
of our big new contract, and guess it to be a profitable 
one for us—one which we should be loath to forfeit 
or failon. Moreover they know that the conditions of 
the labor market make it practically impossible for us 
to import adequate help just at the beginning of the 
year. 

“What is the opinion of the Board as to what is 
best to be done ?”’ 

“Mr. Chairman, I for one would see the Works stand 
idle and rot down rather than to surrender to such a 
highway hold-up as this is!”’ 

“But, Mr. Chairman, permit me alsoa word. Think 
what a long-fought strike now, at the beginning of 
winter, would mean in suffering to the wives and chil- 
dren of all these misguided men. This Tom Graustark 


A Drama Sermon Story 31 


isn’t such a bad lot himself, but he’s under the control 
of the State Union, and they are determined to show 
the Union’s power. Graustark leads the men—a set of 
senseless wooden-heads. The men might go hang for 
all me; but I hate to think of how their women-folks 
and children will suffer.” 

“Well, Gentlemen, just one helpful suggestion comes 
to me. Ten years ago when a strike was on in Jan- 
uary, this old preacher here in Belview, Luke Graham 
I think his name is, went quietly of his own accord 
amongst the men and persuaded them, for the sake of 
their suffering wives and children to drop the strike. 
It was worth thousands and thousands of dollars to 
the owners. Perhaps the old Dominie could head off 
this strike for us. How would it do to interview 
him?” 

“Mr. President, I venture the guess that the afore- 
mentioned ‘old preacher’ did not himself profit to the 
extent of one of those same dollars?” 

“Certainly not, sir! What had the preacher to do 
with profits? He was simply discharging the duties of 
his profession.” 

“Well, sirs, Mr. President and Gentlemen, I haven’t 
spoken before; but I happen to have known ‘Daddy 
Luke,’ as his people affectionately call him, quite a 
good while, and I assure you that while he would work 
night and day—yes, and give his own last penny, too— 
whereby to relieve suffering women and children of 
the strikers, he doesn’t keep his loving services on sale 
to protect the profits of the owners: and most cer- 
tainly, not in the hope of profits to himself! Daddy 
Luke isn’t that kind of a bird. He would probably tell 


32 Christmas E've at the Old Manse 


you point blank that the Christian Ministry isn’t to be 
used as Capital’s cat’s-paw as against Labor. If you 
have no better plan than this to suggest I imagine we 
might as well adjourn, go home, and take our medi- 
cine.” 


- 


EpisopE IV: “CALLED oF Gop TO MAKE MONEY” 
Incident 1. After Twenty Years 


(A score of years have passed. Gordon Keith, now 
a promment financier in the great City, and likewise a 
metropolitan Church leader, revisits his boyhood home. 
Fred Bushnell, son of old Deacon Bushnell long since 
dead, is strolling with him past the church and manse.) 

“Tell me, Fred, who is living in the Old Manse 
now ?”’ 

“Nobody. We have had no settled pastor since good 
old Daddy Luke had to leave... and died of a 
broken heart not long after.” 

“Yes, I heard of his death, and surmised its cause. 
A King Lear tragedy in common life! But what is 
the condition of the dear old church, without a pastor? 
Have you had no preaching?” 

“Trregularly. Some summers a student from the 
Theological Seminary is sent to practice on us for a 
couple of months. Once in a while an unemployed 
minister comes and conducts a Sunday service. But 
the church members are few and scattered, they have 
lost heart, and it seems hardly worth while to try to 
keep the old church up. There are a good many people 
hereabouts, too, all told; but the whole place is slowly 


A Drama Sermon Story 33 


sinking into practical irreligion, almost heathenism. 
What is to be done I don’t know. If we only could 
have a pastor once more like dear old Daddy Luke! 
But that is out of the question. . . .” 

“Yes, because there never was another Daddy 
Luke!’ 

“Say, Gordon Keith, you and I were boys together ; 
they tell me that you are a rich and influential man in 
the City, and a Christian leader in one of the strongest 
churches there. Why can’t you work out some plan 
for the saving of this your boyhood church? They 
say you are a big financier, able to handle immense 
undertakings amongst “Captains of Industry,’ as they 
are called: why couldn’t you big men, those of you who 
still love the Lord Christ, originate and handle some 
man-sized scheme, some big project that would solve 
this terrible problem of ministers ‘fired’ for the want 
of a few hundred dollars, as was Daddy Luke—and of 
churches starving for a Gospel ministry, as is our 
dear old Belview church. Who knoweth but thou art 
come to the kingdom for such a time as this?” 

“Fred, I cannot answer that now. My mind is 
whirling with thoughts and visions! Time, quiet 
thought and, above all, prayer are needed. Perhaps 
God may guide into something worthy of his Church. 
. . . Good night, old friend. Come and see me when 
TIT yon 


Incident 2. Captains of Industry in Council 


(Gordon Keith's palatial home on the Hetghts. 
Seven “big men,” splendid fellows all, are gathered at 


384 Christmas E've at the Old Manse 


private banquet. Keith talks of lis late trip up-state to 
his boyhood home. His voice grows deeper as he re- 
counts memories of Daddy Luke, tells over the story 
of that broken pastorate and broken heart; and then de- 
scribes that other tragedy, their dying little church.) 

“And now, fellows, ’m going to show you my in- 
most heart. More than twenty-five years ago my con- 
science called me to become a minister and preach God’s 
word; but Daddy Luke’s bitter experience held me 
back. Yet all these years I have had an ache in my 
heart that it has not been mine to preach Christ’s Gospel 
from the sacred desk. 

“For my youthful recusancy I want to make partial 
atonement now. Christian friends, I have become 
deeply impressed that the outstanding folly and eco- 
nomic crime of our American Protestant Church is 
parsimoniousness towards her men of God who preach 
the Word. There are a hundred thousand of them 
in our land bearing up the pillars of safe civiliza- 
tion, of Christian communal character, and of noble 
national life, who yet are cramped and weakened 
by economic strain—utterly underpaid while doing 
heroic work, and facing heart-breaking, hopeless 
penury when working days are past. I want to help 
remedy this wrong.” 

“But, Brother Keith, who knows the remedy ?”’ 

“Well, men, I believe the first objective to be an ade- 
quate retiring pension for every Daddy Luke; which 
will not only care for Daddy Luke himself, but (if you 
see the meaning of my parable) will encourage young 
Luke to follow in the work, and so supply the shep- 
herd for Daddy Luke’s old church. 


A Drama Sermon Story 35 


“Such pension should be not less than a thousand 
dollars per annum. I have had my actuary draw up a 
schedule showing the sum necessary to establish such a 
Pension System in our Church. Twenty million dol- 
lars as a cash foundation, plus annual offerings for this 
sacred Cause, will meet the case.” 
“And twenty millions can be picked up anywhere, I 
judge?” 
“Well, old friends, my own personal wealth totals 
almost exactly ten million dollars: one half of this, five 
millions, I dedicate at once. And knowing from fre- 
quent testings the temper of your steel, I have called 
you to conference as to ways of raising fifteen millions 
more. Men, you and I together have floated for re- 
sponsible interests many big hundred-million loans: 
can we not now float a ‘Loan unto the Lord’ for a 
modest fifteen millions?” 
“Now, Comrades, may I say a word? Gordon 
Keith declares that he has a heart-ache in his breast 
because he once refused to preach the Gospel from the 
sacred desk. My own conviction is that Gordon Keith 
was clearly called of God to make money; and that a 
counting house desk has been his ‘sacred desk’ from 
which these many years he has sounded forth the 
Gospel of his Lord! 

“But what Gordon Keith wants of us to-night is not 
taffy, but specie; not speeches but spondulics. Where- 
fore I propose that we six men underwrite two and 
one-half millions each, as a guarantee; then, since safe- 
guarding the ministry is the concern and duty of the 
whole Church, and especially of the men, I propose 
that we proceed to establish a Voluntary Laymen’s 


36 Christmas E've at the Old Manse 


Committee to organize and carry out a systematic, 
business-like, Church-wide campaign of education 
—propaganda, if you choose—amongst all the men of 
our denomination; daring and inspiring them to meet 
this magnificent challenge of one man, by raising right 
off the bat these fifteen millions! This will put the 
Pension System into actual operation as a soon assured 
success.” 

(This motion was heartily and unanimously voted: 
and as is the way with really “big men,’ the vote was 
speedily followed by vigorous, effective effort, result- 
ing in due time in a magnificent success. An account 
of this whirlwind campaign would make a thrillingly 
interesting story: but the bare statement of victory 
must suffice, while we hasten to the finale. ) 


EpisopE V : CHRISTMAS EvE ONcE MorE AT THE OLD 
MANSE 


Incident 1. “’Tis the Night Before Christmas” 


(Ten years more have flown. Gordon Keith, now a 
leisurely gentleman of sixty, has come for another visit 
to Beluiew. This time he is to be entertained at the Old 
Manse tiself, and by lis friend of Auld Lang Syne— 
JOHN BARRON!) 

“Well, well, Gordon Keith, glad and happy am I to 
have you in my home, and after all these years! My 
eyes that were growing dim are made young again by 
the sight of your face. Welcome and thrice welcome, 
old friend. Come in, come in!” 

“John Barron, what a rush of memories fills my 


A Drama Sermon Story 37 


heart as I clasp your hand beneath the sacred roof-tree 
of this Manse! Memories of Daddy Luke, of Mother 
Graham, of the days of old when you and I found 
Jesus, and together pledged to him our troth. And 
now to think that you, my old John Barron, are walk- 
ing in the holy steps of Daddy Luke, feeding the 
Lord’s flock in the dear Belview church! And this is 
Christmas Eve at the Old Manse—oh, John!’ 

“Yes, Gordon Keith, his ways are wonderful in- 
reac un ist. 

“But come now into the old study you remember so 
well and meet my wife and my young preacher sons. 
For God hath given me that blessing not vouchsafed 
to Daddy Luke—two sons to preach the same old 
Gospel after me.” 


Incident 2. “At Eventide it shall be Light” 


“Friend Gordon, my wife... you two have 
known each other in the olden days.” 
“What! Myra... Myra Weston? Can it be pos- 


Spice eo Vhy hk thought thaticii.y 

“Yes, Gordon Keith, I laugh, for I know what you 
thought. And I don’t blame you. But women change 
their minds sometimes, my boy! And to my eternal 
happiness Myra did change hers—yet even so, it took 
her several years to make the change, I'll say!” 

“Not until she had come to realize (said Myra 
softly ) that it is better to trust God and a woman heart 
than to heed the dictates of any wisdom of the world.” 

“Well, Gordon, after long service on home mission 
fields we were called back five years ago to this our 


38 Christmas E've at the Old Manse 


childhood church; five years of joyous work. Now 
sixty-five years old am I, and entitled to the Fund. 
Yet may I go on preaching five years more, and mean- 
while five thousand dollars will accumulate to my credit 
in the Fund, expressly to buy for us a cottage home 
. where with the annual thousand dollar pension we 

can live, happy and independent, while God still gives 
us life. Our skies to-day are bright ; the years to come, 
serene.” 

“T am so glad for you, my boy; and for the church.” 

“Friend, doubt not that we are full aware, how under 
God we owe all this to you! And many, many others 
know the same; for in every preachers’ meeting where 
I go I hear scores of happy brethren call down blessings 
on the head of Gordon Keith, whose splendid muni- 
ficence and leadership founded the Fund and brought 
it to success.” 

“Not unto us, but unto God give all the praise.”’ 

“Nay, friend, our Holy Book doth say, ‘Honor to 
Whom Honor Is Due! 

“The Fund is truly from our God; yet the Church 
lessens not His boundless praise in honoring that man 
of God, KEITH OF BELVIEW, through whom it came!” 


(Amen) 


Ill 
THE PANTHEON 
A Dream of a Great Council of Gods 


NOTATION 


A sublime theme, and one beyond the best powers of 
any man. If it be allowable to say that this sermon grew 
out of the work of a score of years, then forthwith comes 
the thrilled but inevitable subjoinder that this same theme 
calls for the labor of more years for a worthy sermon to 
grow up unto the measure of the stature of the fullness 
of a perfect sermonic production in Christ. 


“Ah, but a man’s reach should exceed his grasp, 
Or what’s a heaven for?” 


(The following are just a few of the great hymns that 
may be used: 


HYMNS: 
“Crown Him with many crowns.” 
“The head that once was crowned with thorns.” 
“All hail the power of Jesus’ Name!” 


SCRIPTURES : 
Psalm 89: 1-15; Hebrews 1. 


RESPONSIVE READING: 
Psalm’2; 


TEXT OF SERMON: 
Exodus 15: II.) 


THE PANTHEON 
A Dream of a Great Council of Gods 


EprsopE I: “Gops Many AND Lorps Many’”’ 


It was near midnight of October 31st. I was at 
Rome, and on this Vigil of All Saints was in the 
Pantheon, that temple reared of old to all the heathen 
gods, but thirteen centuries ago converted into a 
Christian fane consecrated unto all the saints. 

Wearied by the long vigil I had ensconced myself in 
an obscure corner to observe, and ere I was aware Il 
slept. When I came back to consciousness all the peo- 
ple were gone; yet I was not alone, for a wondrous 
sight greeted my startled eyes. A dim, unearthly light 
gloomed rather than illumed that vast circular dome; a 
multitude of spectral presences filled the rotunda of 
the temple, and I caught glimpses of ghostly forms and 
strange shapes of ancient deities, priests and prophets 
of many a foreign and fantastic cult. 

In the midst of all there towered “a throne of royal 
state which far outshone the wealth of Ormus or of 
Ind,” the seat whereof was empty; and above I read 
the legend, 

“FOR THE GOD WORTHIEST TO REIGN.” 
Then a herald who seemed half spirit and half man 
came forth, and sounding his trumpet loud made proc- 


lamation: 
Al 


42 The Pantheon 


“Hearken, all ye gods and prophets of the gods: Too 
long the world hath been claimed by competing gods 
and taught religions not to be reconciled. Wherefore 
all deities and all religions are gathered here, agreed to 
choose in council one deity supreme who shall forth- 
with be seated upon the throne in this Pantheon, this 
temple unto all the gods. When so chosen that god 
shall rule alone; all other deities consent to withdraw 
from earth into the Abyss, and one religion only shall 
be taught unto the sons of men. 

“Unto this have ye all agreed, and forthwith the 
supreme choice must now be made. Each deity shall 
for himself now speak, proceeding on the order of 
antiquity. 

“Let the deities or their prophets now be heard.” 


Incident 1. The Claims of Polytheism 


(First steps forth into the nudst a veiled and hooded 
priest of most ancient days, and lifts up his voice:) 

“T am Polytheism: that is my name of old. I de- 
serve and demand exclusive right to the worship of 
mankind for that I saved humanity from blank and 
brutal atheism, which would have made of man part 
demon and part beast. But for me, nature would have 
been a blind and bestial thing without significance or 
soul. But I filled all the earth and sky with deity. 
Teaching man to see a god in each bright power of 
nature I made nature to him divine. The sun became 
to him far-darting Apollo, flinging from his golden 
chariot rays of light and life; the great god Poseidon 
seemed to sweep over stormy seas, and lash for man 


A Dream of a Great Council of Gods 438 


destroying waves to calm; sunshine and the silvery 
moon, waving grainfields and dark woodland paths, 
all became dwelling-places of great gods—gods which 
ought to be feared, and could be pleased by man. 

“Thus I filled human life with the glory of the 
divine, and saved humanity from debasing atheism. 
The Pantheon throne is mine by right.” 


Incident 2. Arguing for Pantheism 


(Comes now a mystic priest from far-off India who 
swiftly speaks:) 

“Nay, but hold! Far, far is Polytheism below Pan- 
theism in exalting truth. To see a god in each bright 
force of nature is thinking as a silly child; but mature 
and mighty is the mind which comprehends the All in 
God, and God in the All of things. Out from the In- 
finite Fountain of the Divine come all things and souls; 
back into those soundless deeps do all things and all 
souls sink again. As waves upon the surface of the 
boundless sea, so are worlds, and nations, and the sons 
of men upon the bosom of the great All-God, the in- 
finite ocean of Being. How grand, then, the hope of 
the human soul, to be taken back at last into the depths 
of Deity, a shoreless ocean that hushes forever its 
sadness and its wailing! 

“All is God and God is All; earth and skies, moun- 
tains, oceans, and shimmering stars; ghostly denizens 
of the Deep, and no less all human souls; these and 
whatsoever else there be, all are members of God 
whose mighty spirit is the Cosmos soul. 

“No greater thought is possible than this. Panthe- 


4A, The Pantheon 


ism is the oldest and proudest of man’s philosophies, 
grandest religion of the earth. For this supreme and 
satisfying religion I claim this Pantheon throne and 
universal adherence of the sons of men!” 


Incident 3. The God That Dwells in Fire 


(When the priest of Pantheism ends there follows 
amurmur of applause, but lifting hand for silence steps 
forth a poet-prophet from Iran and gently speaks:) 

“Zoroaster is my name; the pure and perfect re- 
ligion of the Parsees I represent. Hear me, I beseech 
you all. 

“°Tis true that Polytheismrand Pantheism have pro- 

claimed Nature as dwelling place of divinity: but how 
they both have failed to apprehend the moral majesty 
of human life! Man, not nature, is the main interest 
of religion. What explanation have these two pur- 
blind priests to offer of moral evil, sin and suffering? 
How explain that mighty conflict waged eternally 
’twixt good and evil, Light and Dark? 

“T, even I alone, have taught man the moral mean- 
ings of his life; I alone have revealed to him the great 
god Ormuzd, god of perfect purity dwelling in realms 
of eternal Light, and upon earth manifesting himself 
in the pure fire and in all that purifies and brings light. 
Likewise, I only have discovered unto man that dread 
god of darkness, filth and wickedness, puissant Ahri- 
man, who dwelleth in eternal Dark, and on earth 
manifesteth himself in all that is filthy, foul and black. 
Yea, I alone have made man to know the meaning of 
the mighty strife these two gods wage, and likewise 


A Dream of a Great Council of Gods 45 


man’s own duty to take part with Light in that eternal 
war with Foulness and with Night. Therefore as I 
alone have touched man’s soul, his moral life, I claim 
for my religion and for the glorious fire god of my 
ancient land, the throne in this sacred Pantheon.” 


Incident 4. The Address of Gautama Buddha 


(In the midst of the multitudes there now appears a 
fourth claimant for the theocratic throne, and his face 
seems set in an unbroken calm of mystic contemplation, 
his voice sounds as from the depths of undisturbed 
repose:) 

“Ye gods and prophets of gods, let us neither seek 

nor strive, for perfect peace befits the spirit of the 
wise, whether human or divine. Yet since it is that we 
do choose this night one religion for mankind and one 
only deity, behold me as claimant for the throne. My 
name is Gautama. JI am the great Buddha, worshiped 
even now by countless millions in older eastern lands; 
yet for the welfare of the western tribes I would that 
they also through me might know the pathway unto 
peace. 
“The Parsee speaketh of moral evil and its blight; 
but I alone can conquer evil here and forefend evil 
from the future world. Evil is rooted in desire; there- 
fore to conquer self with each of self’s desires, this is 
to conquer evil, root and branch. And as for future 
years, they also are freed from evil when one flings 
away the selfish will to live. Then cometh Nirvana; 
eternal emptiness, all desire, all feeling, all emotion 
gone, this is the pathway unto peace divine. 


46 The Pantheon 


“Thus give I to men surcease from evil here; and 
for eternity the utter quiet of an empty sky. For this 
great boon should the worship of the suffering sons of 
men be mine; for this, mine the throne erected for the 
worthiest god of all.” 


Incident 5. The Sage of the Celestial Empire Speaks 


“Hearken unto me, ye dreamers all. To me your 
teachings seem rose-colored mists that float across the 
morning skies. But must not real religion be prac- 
tical, a solid thing? 

“Confucius speaks, a teacher of real truth, not misty 
dreams. Iam the first to bring religion down to earth 
and fix its feet upon the solid ground. My religion 
is most practical, adapted to life and human nature as 
they are. I teach men to obey the laws, revere the 
past, conserve the good long ages have attained, and 
yield fit worship unto fathers, grandsires, and fore- 
bears of old. Thus doth obedience make stable human 
life; likewise doth virtue make it fair and fine. For 
this do I claim the honorable eminence. Your throne 
is rightly mine!” 


Incident 6. The Fierce Prophet of the Sword 


(Scarce has the Celestial philosopher ceased to speak 
when rushes forth with imperious air a stern old sheik 
from parched Arabia. He is clad in prophet’s mantle, 
and in either hand he bears a crescent and a scimitar.) 

“Hold! Hold! Your throne is mine! There is no 


A Dream of a Great Council of Gods 47 


God but God, and Mahomet is his prophet. These 
other empty heads have prated of many gods that are 
no gods at all, but I have brought to millions that 
follow me the mighty message of one only God! Then 
with the sword’s power have I armed eternal truth, and 
sent truth forth to conquer by the right of might. The - 
sword smites fierce and fast; our war cry is all terror 
to truth’s enemies; the Prophet’s word inspires his 
hosts to far-flung conquest over all the earth. 

“Here is a religion that can win! Here is a re- 
ligion that rewards! Here is a religion that can mass 
its forces in resistless might! For this mighty mono- 
theism armed with power do I demand this throne; and 
if ye yield it not, I, Mahomet, will take it for myself 
by force!” 


EpisopE IT: REx Spirirus APPEARS 
Incident 1. “By Their Fruits Ye Shall Know Them” 


(At the Arabian’s threat confusion and a cry break 
out; all arise and strive for mastery. But suddenly an 
imperial Figure appears amongst them, Rex Spiritus, 
who orders peace, and speaks:) 

“Cease this unseemly conflict! Nor god nor man 
can rule the spirit realm by strife. Hearken now to 
calm word of reason. Each of these six hath made 
claims without support of proof. My sentence there- 
fore is that each must produce proof of his exclusive 
claim, by showing here fair samples of his religious 
fruit in human life. Let each bring credentials in the 


48 The Pantheon 


guise of human lives redeemed, of souls satisfied and 
blest. So shall we be able to decide which god indeed 
is worthiest to reign.”’ 


Incident 2. Ashamed of Their Own Offspring 


Polytheism: “Nay, indeed! I am not willing for 
such tawdry test. “Tis most unfair and base.” 

Pantheism: “Not so, not so; Rex Spiritus, not so! 
The demand thou makest is not in reason, for re- 
ligions must be tested in themselves, not by the frail- 
ties of their followers.” 

Parsee: “Unfair, unjust! Pure is the Fire, though 
smoke obscure its light; our god is Fire, his wor- 
shipers all too often are grimy smoke that doth ob- 
scure the flame.” 

Buddha: “Not from my inscrutable peacefulness and 
calm will I step down, to find for these a human 
sample of them that worship me. Ask me not.” 

Confucius: “A most unreasonable requirement dost 
thou make, Rex Spiritus. A master may teach true 
learning to his school, yet cannot guarantee that all 
his learners wear clean coats. My doctrine is my wit- 
ness—not my school. No disciple therefore will I 
here display.” 

Mahomet: “Sole prophet of the only God, Mahomet 
will not submit to plead his case as suppliant, nor bring 
credentials to support his claim. Mohammedans are 
not, for Mahomet, argument; but he, their Prophet, is 
full argument for them. I scorn to meet this impious 
demand!” | 


A Dream of a Great Council of Gods 49 


EpisopE III: Rex Spiritus Sums Up tHE EvIDENCE 
Incident 1. The Voice of the Conclave 


“The requirement of Rex Spiritus is just! Bring, 
forth your credentials, prove your claims, ye gods that 
seek our votes! If ye do fear to show the fruitage of 
your worship then your religions must be cause for 
shame. Never will we choose as Deity supreme nor 
enthrone in this temple of All Gods one whose wor- 
ship doth not exalt and bless mankind. Bring forth 
your evidence!” 


Incident 2. Rex Spiritus Reviews 


*““Hearken all, to me: since these deities do refuse 
a test that’s just, we ourselves will review the case 
for each. 

“For Polytheism, I do summon the splendor that 
was Greece. Look on these noble buildings, these 
marble images, these human forms trained unto free- 
dom, strength and grace. Are they not all beautiful? 
Were we seeking evidence of Art, surely Polytheism 
should be enthroned on the evidence of Greece. But 
religion is different and deeper far than Art. Nay, 
Polytheism, thy religion lay as blight, not blessing, on 
the spiritual life of Greece and by the impure morals 
of that land thou art condemned. Not thine, not thine 
the throne! 

“Pantheism, were it in high philosophy that we were 
reveling, thy mystic speculations would fascinate in- 


50 The Pantheon 


deed; but religion must purify and bless the common 
life of men. What of this hast thou to show? Behoid 
the curse of caste: no brotherhood therein! See child- 
marriage and the widow’s woe: not love but death is 
there! Consider amongst thy millions, how they pray 
to slimy serpents, beasts, demons, and the dead: a 
blight is this upon the human soul. If God be All 
and All be God, then filth and foulness, death, disease, 
and crime, each one is part of deity to be adored of 
man. Pantheism, thou hast no worthy message for 
immortal souls: no throne have we for thee! 

‘“‘And now thou prophet of the Fire and Light, hath 
thy worshiped Fire yet purified thine ancient land 
from dross? Hath Light enlightened thy cities and 
thy plains? Nobler thy dream than is thy power to 
do, and by the test of fruitage hast thou failed; nor 
canst thou show religion’s seal of souls redeemed and 
blest. 

“Withdraw thy claim upon this golden throne. 

“Gautama Buddha, ten hundred millions of the sons 
of men have sought in thy religion food for souls: 
what hast thou given them? For salvation they have 
come to thee: What hast thou offered sin-sick souls? 

“Nothing but Nothingness! Death is the only sal- 
vation thou dost preach, annihilation the only heaven 
thou dost promise them. The utter quiet of an empty 
sky, all life and hope and meaning gone . . . that is 
not peace, but blank despair, not heaven but hell. The 
haggard eyes and hopeless faces of thy myriads who 
find no satisfaction for soul-longing in thine Eternal 
Emptiness condemn the prophet that offers stone for 
bread. This throne is not for thee! 


A Dream of a Great Council of Gods 51 


“Thy claim, Confucius, we have heard and weighed. 
For social order and for honesty thy practical philoso- 
phy hath borne much fruit; but truly with religion it 
hath least to do. Though religion must inspire right 
social order, honesty and toil, yet these alone are not 
religion’s self. Thy religion hath no soul, nor saveth 
souls; neither doth the spiritual estate of hopeless mil- 
lions thou hast taught and trained evidence thee as 
Worthiest to Reign! For another one than thee this 
throne doth wait. 

“Come hither, Mahomet, thou scornful blood-stained 
bearer of the cruel sword, and hear the judgment of 
this council on thy claims. 

“Thou art no god at all, nor prophet of any true and 
living God. Thy pathway streams with blood, cruelty 
the banner of thy march. Blatant now thy claims, 
more blatant still thy threats, but until mankind shall 
choose hell as their god, and hate as their religion, 
never canst thou sit upon this throne. All gods and 
seeing men reject thy claims. Go thou, seek the 
Abyss! 

“And now, alas, all these claimants rejected, all their 
claims disproved, the throne stands empty still! Is 
there not any god worthy to reign over all the tribes 
of men?” 


Eprisope IV: “Amonc THE Gops, None Like Him” 
Incident 1. The Nazarene Appears: 


(Suddenly as Rex Spiritus ceases there stands m 
the midst of the vast temple and the thronging con- 


52 The Pantheon 


clave @ radiant Presence unseen before. My startled 
eyes seck us face and in a moment I know lim for 
that majestic Man, the matchless Nazarene. The gar- 
ments he wears are red, for he hath trodden the wine- 
press alone. He 1s erowned as king, but with a crown 
of thorns. Marks of nails show in Is hands and 
sandaled feet, and through the parted robe I catch 
glimpses of a wounded side. Gently he speaks, but 
with vibrant tones that seem to thrill the very heart:) 

“Yea, thou Kingly Spirit of the human soul, there 
truly is a God worthy to take this throne that ye have 
reared, and reign over all the sons of men: yet more, 
he is worthy to take yon glorious throne builded above 
the skies and reign over all the infinite universe above, 
below, within. 

“And he hath not won that right by cruel sword, 
nor heaped his pathway with the conquered dead. 
Nay, he himself hath died: death is his title to the 
throne of power, for by dying hath he won true life 
for man. Men shall be blest in him, nations shall 
bless him forevermore. 

“Now shall ye see credentials of his right to reign. 

“Behold I make to pass before your sight all 
shackles, broken from the wrists of slaves; all doors, 
torn from cruel dungeons where prisoners have wailed ; 
all broken hearts, healed by balm divine; all mourn- 
ers, comforted with oil of joy; all heavy laden, finding 
sweetest rest; all tortured consciences, at peace at 
length; all enslaved womanhood, lifted to royalty; all 
little children who have wept, made to smile in sun- 
shine beauty, laugh with childhood’s joy. For love, 
and peace, and brotherhood, and purity, and righteous- 


A Dream of a Great Council of Gods 53 


ness spread the whole earth around when men do wor- 
ship him. 
“He and he alone is Worthiest to Reign!” 


Incident 2. The Shadows Flee Before the Sun 


Mahomet: “‘Back, back to the Abyss from whence 
we came, let us flee from this fierce, blinding Light!” 

Zoroaster: “Not so, but let us recognize him as 
rightful Lord, and ail worship him.” 


EpiIsopE V: ‘Crown Him Lorp oF ALL” 
Incident 1. Rex Spiritus Proclaims Him King 


“Hearken unto me, ye priests and prophets of all 
gods of earth who have competed for the worship of 
mankind! 

“T am the Royal Spirit of the soul man; for human- 
kind I speak, and in the name of the Universal soul 
of man I do proclaim JESUS OF NAZARETH man’s only 
Lord and King! Among the gods there is none like 
him, king of kings and lord of lords... . 

“T crown thee, Peerless Jesus, Lord and God; I 
pledge thee all my love; I swear to follow thee for 
evermore! AMEN,” 


Incident 2. “The Spirits of Just Men Made Perfect” 


(As Rex Spiritus ceases suddenly the vaulted skies 
give back reply:) 
“Worthy is the Lamb that was slain to receive the 


5A The Pantheon 


power and the honor and the glory. Amen. ... Unto 
him that hath loved us and hath washed us from our 
sins in his own blood, to him be glory and dominion 
for ever and ever. Amen.” 


Incident 3. The Adoration in the Pantheon 


(Then as moved by one impulse and one spirit, the 
great conclave in the Pantheon stands and sings with 
voice that reverberates through the mighty vaulted 
dome: ) 


“All hail the power of Jesus’ Name! 
Let angels prostrate fall; 
Bring forth the royal diadem, 
AND Crown Him Lorp oF ALL!” 
“AMEN.” 


(And I awoke; and behold, it was a dream.) 


IV 
SAUL, THE PERSECUTOR 
Fanatic, Fierce and Splendid 


NOTATION 


“Paul is the preacher’s hero.” Who first said this no 
one knows. Perhaps it was Apollos. But after his 
Master, the apostle Paul has been studied more, preached 
about more, marveled at more, and himself has inspired 
men more, than any other man that ever lived. 

Is it claiming too much to say that Dramatic Imper- 
sonation is the best method ever discovered through which 
to portray Paul’s personality, interpret his spirit, reveal 
the secret of his power, and exhibit the grandeur of his 
heroic character? 

Why should it be claiming too much? Isn’t it through 
dramatic impersonation that all greatest Shaksperean 
interpretation has been accomplished? Hamlet, Lear, 
Macbeth, Portia, Lady Macbeth, stand out before the 
minds of men as tremendous personalities mainly through 
the dramatic interpretation of those characters by mighty 
actors on the stage; actors who by deep study and mus- 
ing have entered into the very personality and self-con- 
sciousness of the characters to be portrayed, and so have 
made them to live and speak before the audience. And 
if the pulpit should produce a preacher able to interpret 
thus the premier Apostle as adequately as Booth inter- 
preted Hamlet, by this same dramatic impersonation, it 
would be both a more majestic and a far more valuable 
accomplishment, even as the real Paul was measurelessly 
greater than the imaginary Hamlet in thought, in life, in 
character. And as a sermon, and for spiritual effective- 
ness, it would doubtless outrank any sermon of the con- 
ventional type ever preached upon Paul. 


(HYMNS USED: 
“Not all the blood of beasts.” 
“God calling yet! Shall I not hear?” 
“Sinners, turn; why will ye die?’”’) 





SUT Ih E Be Pes CWO) 


Fanatic, Fierce and Splendid 


EprisopE 1: IN WHiIcH SAUL COMMUNES WITH HIM- 
SELF AND Gop 


(Saul, a fanatically enthusiastic young Pharisee, a 
ruler of the Jews, fiercely devoted to the ancestral re- 
ligion, 1s seen in his library passionately bemoaning the 
destruction which the schismatic followers of that 
hated Nazarene are working in Israel:) 

“O God of my fathers, thou God of Abraham, of 
Isaac and of Jacob, dost thou not see the mischievous 
evil that is wrought in Israel by these sons of deceit, 
the followers of that false prophet of Galilee? Be- 
hold how they come even into our sacred temple, the 
holy and beautiful house which our fathers have 
builded for thy pure worship alone, and with their 
lying doctrines they corrupt even true sons of Abra- 
ham! Wilt thou still hold thy peace while these iniqui- 
ties continue in our holy city, Jerusalem ?” 

(Saul bows, lost in thought for a time, and then 
cries: ) 

“But perchance it is our own fault! May it be that 
God waits for one who is faithful to arise and cleanse 
his inheritance from this foul blot, even as Phinehas 
the son of Eleazar the priest smote the adulterers in 
the days of the plague, and by his holy zeal turned 


aside the wrath of God from Israel? 
57 


58 Saul, the Persecutor 


“Wilt thou not, O righteous Jehovah, raise now up 
for us a deliverer from this religion of lies, even as 
thou didst raise up Phinehas of old?” 

(Again Saul bows in deep thought. Then suddenly 
he leaps to his feét, his face convulsed with emotion 
and excitement, and quiveringly cries out:) 

“T? IP Is it I whom thou wouldest call to do this 
great and terrible—yet indeed most holy !—service for 
thee and thy true Israel? Nay, O God, I am but a 
youth, a little child, and student of books; I am not 
the needed brave and tried warrior, fit to do bloody 
battle for the Lord of hosts! How can I, I, lead in 
this thy holy warfare against thine enemies in 
TSracl ewes 

“And yet ... and yet . . . O God of my fathers, 
I am in thy hands, to be used as thou wilt! Call me 
and I will run after thee. Yea, at thy behest I go forth 
to thy service, be it what it may.” 


EpisopE II: SAUL AT THE STONING OF STEPHEN 


(A confused rabble of people, priests, church digni- 
taries; in the midst of them a man called Stephen, 
whom with furious hate they are hustling out from 
the city; once outside the gate they form a circle about 
their victim, and with big stones in their hands they 
rush madly upon him. Saul is standing there in 
the front rank, and he is keeping the outer garments 
of those who first hurl the stones upon Stephen's 
head. He speaks first to himself; afterward to the 
victim: ) 

“O Jehovah of Israel, this is in truth a piteous sight! 


Fanatic, Fierce and Splendid 59 


See that terrible stone hurled with savage strength 
upon the man’s unprotected head! Behold how the 


blood gushes forth! And there’. ..-another!... 
full into his upturned face! ... 

“Another! ... and yet another! Must I stand. 
here and view this horror? ... Yet, O thou God of 


justice and of truth, pardon, I beseech thee, my un- 
_ worthy softness of heart, when thy judgments are 
executed upon the evil. Not thus did the son of 
Eleazar weep over those adulterers, clean through 
whose bodies he drove God’s avenging javelin! Let 
not mine eye pity nor my hand spare when God’s 
honor is at stake! 

“What sayest thou, O follower of that false prophet? 
‘Heavens opened.’ ‘Son of man at God’s right hand.’ 
Blasphemy upon blasphemy! Rather, I see hell open- 
ing for thee, and the quenchless flames of Gehenna 
springing up to meet the blasphemer of God’s holy 
Parctuaty yen Wiel diel) Enemyi or} Gode and 
Penis holyvwitaw ly Abvi her isi deaduahvcy ast he 
richly deserved! 

“Take your garments, true witnesses. Your task is 
ended, your reward is sure.” 


Episope III: In WuHIcH SAUL AND THE HiGH PRIEST 
Hoitp CONFERENCE 

(A room in the palace of Theophilus, son of Hanan, 
the high priest. Saulis standing before the seated holy 
man of God. Saul speaks:) 

“Sacred and reverend priest of the MosT HIGH, my 
heart flames with holy wrath against those contemners 
of the Law of Moses and the house of our God, even 


60 Saul, the Persecutor 


those pestilential heretics who are followers of that 
hated and justly executed impostor called Jesus the 
Nazarene. I have wept and prayed before the Lord, 
beseeching him that he would raise up for us a deliverer 
from this foul thing, even as he raised up Phinehas the 
avenger in the days of the Midianitish apostasy ... 
which took place in the very presence of Moses, the 
man of God, even as this present one is in thy sight, 
God’s holy priest! 

“And hearken unto me, my father: God hath re- 
vealed it unto mine own soul that he hath chosen and 
ordained me, weak and most unworthy as I am, that 
I should be his instrument to execute his holy wrath 
upon his enemies. Well do I know that I am most 
unfit for this great work, yet have I put myself in 
God’s hands to use me as he will. So have I come 
unto thee, thou holy priest of God, that I may receive 
at thine hands authority and commission for this sacred 
service of the Lord. 

“I would have papers of authorization from thee, by 
which I may be empowered to arrest and bring bound 
unto Jerusalem for trial, condemnation and punishment 
of death, all whom I may find, whether at distant 
Damascus or in other strange cities, of those who 
have forsaken the true religion of Israel for this false 
heresy of Nazareth. Wilt thou grant my petition?” 

“Saul, my beloved son, surely thou art true, and 
also brave! Thou dost delight my heart by thy zealous 
devotion to the holy Scriptures and by thy faithful ob- 
servance of all the sacred rites of our Law. Would 
that we had many more like unto thee, jealous for 
the Lord God of Israel, and hating with perfect hatred 


Fanatic, Fierce and Splendid 61 


all them that rise up against him, as saith the psalmist 
David! 

“Yea, Saul, I would that I were a young man as 
thou art; for then would I lay hold of sword, shield 
and buckler and go forth myself against the enemies - 
of the temple, of the Law of Moses, and of us, the 
teachers of Israel, who are the rightful and exalted 
rulers of this fickle people! I tell thee, Saul, that 
every true priest in Jerusalem hated with fierce hatred 
that accursed Nazarene, who dared to hold us up in 
mock and scorn before the common people; and we 
hate all his followers, who would rob us of our im- 
memorial honors and authorities. And do thou hate 
them too. Take as thine ever-present motto those 
words of the royal Psalmist, the man after God’s 
own heart, when he said: ‘Do not I hate them, O Lord, 
that hate thee? And do not I loathe them that rise 
up against thee? I hate them with perfect hatred! 
I count them mine enemies!’ 

“Yea, Saul, count these unbelievers thine own per- 
sonal enemies; hate them with fury of hatred that will 
spare neither young nor old, neither man nor woman! 

“Here is thy written and sealed commission: go, and 
God give thee glorious victory!” 


EpIsoDE IV: ON THE RoapD To DAMASCUS 


(Saul in his tent, the night before they are to reach 
Damascus, is pacing restlessly up and down murmur- 
ing to himself :) 

“Father Abraham, what a week of woe this journey 
has been to me! As I have ridden day after day, and 


62 Saul, the Persecutor 


gloomed in my tent night after night, my soul has been 
torn asunder within me. I started upon my journey 
with blazing zeal and confident devotion: but all along 
the way doubts have beset my path, questionings have 
sprung up in the road before me like unto vipers that 
would bite me should I press on. What does it all 
mean? Could it be possible that God’s high priest . . . 
Nay, I'll not think the thought! Alas for my weak 
and wavering heart . . . devoted to God and his 
glory, yet endlessly arguing and pleading with me for 
those who must suffer because they forsake the true 
God and go after impostors ... No, by Jehovah, 
our King, I swear it, I will not falter in this sacred 
mission on which the Lord hath sent me! Hear me, 
thou God of Israel: I am fixed in my purpose! I will 
root out and pull up this accursed heresy of the Naz- 
arene if I have to fill the dungeons of Jerusalem with 
prisoners and put hundreds to death . . . as they did 
with Stephen! ... Stephen! O merciful God, his 
name brings back to me all my awful dreams. I can 
see him now, as I have seen him in my sleep at night 
a hundred times! Shall I never cease to see him? Can 
I never get out of my vision that face? ...a face 
bathed in blood and the death-damp upon the brow, 
yet irradiated as it had been the face of an angel gaz- 
ing right at the Throne of the Omnipotent! And can 
I never stop hearing that forgiving prayer? Even as 
he died in anguish he prayed in a voice that seemed to 
reach the height of the heavens, ‘Lord, lay not this sin 
to their charge.’ Did God hear? 

“O thou Holy One of Israel, might it be possible 


RAs eet See 


Fanatic, Fierce and Splendid 63 


that: Stephen was right? .\:/) that..m the. ‘dread 
paroxysm of death he really did see, through the part- 
ing heavens, Jesus, the crucified, standing, even as he 
said, close by the throne of God? Oh, oh! were that 
true I should be proven a servant of Satan, an enemy 
of God ... Nay, nay! Tl not believe it! Jt Is Not 
So! 

“God of justice and of wrath, forgive my fickleness 
of mind. Have I not here commission and authority 
from God’s High Priest to do this sacred work? Did 
not the great prophet Samuel rebuke with holy wrath 
Israel’s first king, gigantic Saul, whose name I bear, 
because he spared Agag of the Amalekites? And did 
not that heroic prophet, the aged Samuel himself, with 
his own hands hew Agag in pieces before the Lord? 
Let me beware lest I prove weakly recreant (as did 
that greater Saul) to my God-given duty of venge- 
ance upon the foes of Jehovah and of his temple! . . 

“Tl seek both couch and slumber, that I may be re- 
freshed and strong for the supreme work which If 
have to do for God on the morrow in Damascus, which 
we reach at midday. 

“O God of righteous judgments, arm me with thy 
might, I pray!” 


EpisopE V: “GALILEAN, THou Hast CONQUERED!” 


(Approaching midday. Saul and retinue drawing 
near unto Damascus, and a@ magnificent view of that 
fair “Eye of the East” bursts upon them. Exclama- 
tions of wonder and delight spring upon all lips, save 


64 Saul, the Persecutor 


those of Saul: he is straining forward with set and 
savage gaze, like a bloodhound closing in upon the 
prey. 

Suddenly there blazes from heaven a light of inde- 
scribable brightness, like a white-hot flame. “Tt seems 
as though the whole atmosphere has caught fire, and 
they are wrapped im sheets of blinding splendor.” And 
as thunder follows fast upon lightning, even so a@ mar- 
velous Voice speaks out of the midst of the bright ter- 
rible glow. The whole retinue, both man and beast, 
fall prone upon the earth; and though the others, when 
the blinding light and awful Voice are past, struggle 
to their feet, Saul hes rigid and motionless in the hot 
sands. His eyes are fast shut, lis countenance con- 
vulsed unth agony, physical or mental. Reuben, one 
of the party, speaks to another named Dan at his 
side) 

“All glory unto Jehovah the God of Israel! Dan, 
my brother, what hath befallen, and what hath hap- 
pened unto us? Meseemed that the very heavens had 
fallen, or that yon blazing sun had left the sky and 
crashed to earth right upon us! Dan, canst thou tell 
what were the words which that terrible voice uttered 
when it spake out of the midst of the blinding glory?” 

“Nay, Reuben, I know not. The voice, so awful as 
it was, seemed to search my inmost soul and go 
through me like a blazing sword: yet could I not 
rightly distinguish the words which were spoken. But 
I beseech the God of Israel that never again shall such 
voice speak to me, lest I die!” 

“But look, Dan, look! What aileth our master, 
Saul? The others have all risen, though they stand 


Fanatic, Fierce and Splendid 65 


in dumb amaze; yea, the very beasts we rode droop 
trembling and sore smitten with fear; but Saul rises 
not. He lies like a dead man; yet his face writhes, 
his lips are moving, he seemeth to be speaking; but 
his eyes are closed as though in death! 

“Let me draw near and speak to him. 

“Saul, my leader and my lord, tell me what aileth 
thee. Canst thou not rise? Give me thine hand and 
let me help thee to stand up upon thy feet. Canst 
thou not open thine eyes and see? ...O merciful 
heavens, what do I behold? Thine eyes appear as 
though they had been seared by white-hot iron... 
yea, as though thy very eyeballs had been burned to a 
horrid crisp in some sevenfold-heated fiery oven! 

“Saul, Saul, tell me what thou didst behold in that 
fierce, fiery light, that thine eyes are thus flame-smitten 
as though they had dared to look upon the awful Face 
of the very Jehovah God? 

“What didst thou see? “Jesus of Nazareth! Jesus 
Who was Crucified, dost thou say, ‘appeared unto thee 
in Divine guise, and his insufferable glory smote thee 
blind ?’ 

“O thou Holy One of Israel, what shall we do? 
What can we say? ... for then indeed it must be 
true that he whom not many months ago I saw nailed 
upon that cross of Golgotha; yea, whom I myself (woe 
is me!) with all that multitude reviled and scorned 

. it must be true that he was even as he claimed, 


1? 


THE VERY SON OF GOD: 





V 


“GALILEAN, THOU HAST 
CONQUERED!” 


The Persecutor Converted 


NOTATION 


This is a theme and story through which to set forth 
the process and philosophy of true Christian conversion, 
and the path the truly convicted soul must travel to reach 
the wicket gate of justified peace. And if Saul’s ex- 
periences on the Damascan way, and at the house of 
Judas in the street that is called Straight, be a marvelous 
medium through which to picture the power of Christ 
to convict the willful sinner, and the gracious control by 
which he constrains repentant souls unto himself, surely 
conversions should be the objective here. Such spiritual 
dramas as this demonstrate that the drama method is not 
for entertainment nor for display, but for intensely ear- 
nest proclamation of the Gospel of salvation. 

As to the last part of the sermon, it might well be said 
that the attempt to visualize and make real Paul’s experi- 
ences in Arabia, whither he went after his conversion, 
would exhaust the pen of a Milton, the pencil of a Dore! 


(SCRIPTURE LESSONS: 
Acts 9:8-18; Acts 22: 10-16; Gal. 1: 11-17; 2 Cor. 


Li eOnL on. 


HYMNS USED: 
“Grace, ’tis a charming sound.” 
“There is a fountain filled with blood.” 
“Stand, soldier of the Cross.” 


RESPONSIVE READING: 
Psalm 51.) 


“GALILEAN, THOU HAST 
CONQUERED!” 


The Persecutor Converted 
EPIsopE I: THREE Days OF DARKNESS 


(Reuben, having led the sightless Saul into Damas- 
cus and found him a lodging at the house of a disciple 
named Judas in the street that ts called Straight, comes 
the following morning to inquire. ) 

“And how doeth my master Saul this morning, 
friend Judas? Hath he slept? Hath he taken food? 
Hath he held converse with thee?” 

“Nay, friend Reuben, neither food nor drink hath 
passed his lips; nor do I believe that he hath slept one 
moment all the night. He remains in solitude, gazing 
with wide-open but unseeing eyes into empty darkness. 
He murmurs continually in deep distress. I know not 
what to do for him.” 

“But canst thou tell me, Judas, what he saith thus 
with himself ?”’ 

“Truly, Reuben, I have not hearkened.” 

“Well, Judas, if perchance we may help him, I be- 
seech thee to listen to the words he speaketh.” 

(Judas gently pushes the door ajar and bends his 
head within the chamber. Saul is speaking in low 
tones of deep bitterness:) 

“Fool, fool that I was! Ought I not to have studied 


more carefully the Galilean and his many infallible 
69 


70 “Galilean, Thou Hast Conquered!” 


proofs? And what evil spirit possessed me that I, a 
iuler of the nation, a man of highest place, and a 
learned student of great truths, should have so dis- 
graced myself as to have mingled with low fellows of 
the baser sort and have taken part in deeds of blood? 
Undone, undone, and accursed am I for my headstrong 
folly!’ What a fool—what a fool!” 

(Judas closes the door with deeply troubled look.) 

“What thinkest thou, Judas? What is it that so 
afflicteth my master that he will neither eat nor drink, 
neither sleep nor receive any person?” 

“Alas, Reuben, I know not what to think. He seem- 
eth most distressed at his earthly humiliation; when 
indeed his fearful sin in persecuting and slaying dis- 
ciples of the HOLY ONE ought most to afflict his spirit. 
I pray God to lead him to see himself as a lost and 
undone sinner!” 

“Truly, Judas, I scarce understand thy words. And 
yet oo. . and) yet,, 0.0.1) myself, since) them nouaemer 
that terrible vision, have in mine heart a woeful feel- 
ing... O Judas, I do fear that God hath cast me off 
for mine iniquity in persecuting the followers of the 
Nazarene! ... Judas, Judas, tell me if thou canst: 
‘What must I do to be saved?’ ” 

“Brother Reuben, by God’s grace I can tell thee 
that! Believe on the Lord Jesus Christ, and thou shalt 
be saved! The blood of Jesus cleanseth away all sin. 
As Moses of old lifted up that brazen serpent in the 
wilderness and whosoever looked was healed, even so 
Jesus Christ was lifted up on the cross, that all who 
look in faith may be saved.” 

“O friend Judas, I understand it now! Yea, I do 


The Persecutor Converted Ti 


look unto Jesus crucified. I look upon him whom we 
pierced; I believe on him as my saviour! Dear friend 
Judas, the darkness hath now all gone and I joy and 
rejoice in Jesus. Let me hasten to mine own lodgings 
that alone I may weep and pray before him!” 

(Early morning of the second day. Reuben comes 
eagerly to the house, and Judas meets lim at the 
— threshold:) 

“Greetings, brother Reuben, loving greetings in 
Christ. How hast thou fared through the night ?” 

“O friend Judas, I scarce have slept at all, so full 
is my soul of joy and blessedness. The Lord hath 
sweetly and graciously revealed himself to me through 
all the watches of the night! 

“And now I pray thee to tell me how it is with my 
master Saul this morning?” 

“Alas, Reuben, the watcher who sat near his door all 
the night saith that Saul’s woeful voice was heard con- 
tinually, though his words were not discerned. Shall 
we again open the door of his chamber very gently, and 
hearken ?”’ 

“Yea, Judas, let us do so, for his help if it may be.” 

(Judas again quietly opens the door. Saul 1s speak- 
ing to himself in woeful tones:) 

“Oh, what a sinner I am!... the very chief of 
sinners! Who, who hath ever sinned against God, 
against light, against love in such ways as I have done? 
SIN)... SIN’... stn! | It clingeth to me like black- 
est pitch; it drippeth from my very garments like slime 
of a dunghill; I am foul from head to foot with this 
awful foulness of sin! O wretched man that I am! 
Woe, woe, woe is me for my sin, my accursed sin!” 


72 “Galilean, Thou Hast Conquered!” 


(Judas gently draws the door shut; with shining 
eyes he turns toward Reuben.) 

“Praises unto God, brother Reuben, for that thy 
master Saul shall live!” 

“Joyful, joyful, am I, dear Judas, to hear thy words. 
Is his spirit now in calmness?” 

“Nay, not so; he is in much worse distress than yes- 
terday morn.” 

‘“‘Then how canst thou cry praises? Wherein is he 
at all bettered?” 

“Verily, Reuben, a sick man is better in sharp pain 
than in deathly stupor. Saul is in agony because of 
his sin, and God thus prepareth him for pardon and 
peace.” 

“But, Judas, if it be so, why did I, unworthy as I 
am, suffer so short a time before God through thy 
word gave me peace and joy?” 

“God alone knoweth, Reuben. Yet may it be that 
thy sins against light were not so great as Saul’s; and 
moreover it may be that our great God and Saviour 
Jesus Christ prepareth Saul in the fierce furnace of af- 
fliction of soul for some greater work in his kingdom 
than he hath for thee to do. Who knoweth?” 

“Well, Judas, I pray that Saul’s anguish of soul be 
mercifully shortened, lest he die in the tortures thereof. 
Farewell until the morrow.” 

(The third morning at daybreak. Reuben knocks 
and enters.) 

“Oh, tell me how it goeth with Saul! My heart is 
breaking with longing for his life and peace.” 

“Well, Reuben, come thou and hearken into his 
chamber. All the night have I heard therein the 


The Persecutor Converted 73 


sound of gentle weeping and crying. List thou to 
what Saul is saying.” 

(Reuben gently opens, stands reverently quiet. Saul 
is praying: ) 

“O God, thou hast sworn that thou hast no pleasure ° 
in the death of the sinner. O God, be merciful to me 
asinner . .. the chief of sinners! Against thee, thee 
only have I sinned, and done this evil in thy sight. If 
thou dost cast me out to eternal death, thy judgment 
will be just and right. Yet, O God, did not Jesus die 
even forme? I beseech thee in his name alone, O God, 
be merciful to me, the greatest sinner of all! Behold 
I lie before thee bathed in tears of repentance; I wait 
upon thee, O God, until thou dost have mercy upon 
me 

(Reuben closes the door without a sound, and turn- 
ing to Judas whispers joyously:) 

“Thank God, he shall find that mercy soon!” 


EptsopE IT: ANANIAS COMES FROM CHRIST 


(Some one knocks at the outer door. Judas goes 
and opens. ) 

“Peace be unto this house and unto all who dwell 
here. 

“T pray thee tell me, abideth in this place Saul of 
Tarsus, the persecutor of the followers of the Naz- 
arene ?” 

“Yea, in truth Saul of Tarsus abideth here, but no 
longer is he the persecutor! The Nazarene hath con- 
quered the persecutor, who now lieth in yonder room 
weeping and praying and confessing his sins.”’ 


74 “Galilean, Thou Hast Conquered!” 


“Thanks be unto our God! And now understand I 
that vision of an hour ago. In the dimness of the 
dawn though scarce awakened I saw with mine own 
eyes the appearance of the Master, Jesus, who spake to 
me and said, ‘Ananias, arise and go into the street that 
is called Straight and inquire in the house of Judas 
for one called Saul of Tarsus: for behold he prayeth.’ 
I pray thee, therefore, lead me to Saul that I may de- 
liver to him the Lord’s message.” 

(All three go together into Saul’s apartment. Saul 
is kneeling, face buried in his hands upon the couch. 
Anamas looks on him a moment in pity and love; then 
goes quickly and lays his hands on Saul’s bowed head :) 

“Brother Saul, the Lord, even Jesus, who appeared 
unto thee in that glorious and terrible vision, hath sent 
me unto thee. Behold, thine eyes shall now be opened, 
thou shalt receive thy sight; also the Holy Ghost shall 
now come upon thee and fill thee with Joy unspeakable 
and full of glory.” 

(Even as he speaks, thick scales fall from Saul’s 
eyes; he looks up into the face of Anamas in wonder- 
ing amaze as though seeing a mighty angel messenger 
from God.) 

“Saul, my brother, the God of our fathers hath 
chosen thee unto great experiences and great obedience 
in Christ. And now why tarriest thou? Arise and be 
baptized, and wash away thy sins, calling upon the 
name of the Lord. Behold here is water; and I do 
baptize thee by thy new name, brother Paul, in the 
name of the Father and of the Son and of the Holy 
Ghost. Amen.” 

(Paul cries out:) 


Uy 


The Persecutor Converted 15 


“O God of my fathers, what shall I render unto 
thee? The sorrows of death compassed me; the pains 
of hell got hold upon me: but thou hast delivered my 
soul from death, mine eyes from their bitter tears! 
Blessed be Jesus Christ who hath redeemed me! From 
henceforth forever I am his bond-slave, his alone to 
_ do with me as he will! O God, I do swear it!” 


EpisopE III: PAuL PREACHING AND PERSECUTED IN 
DAMASCUS 


(The following Lord’s Day a group of believers are 
gathered in the house of Ananias, and they are speak- 
ing together of the events of the past week. Anamas 
addresses them:) 

“Beloved in the Lord, marvelous things hath our God 
accomplished whereof we are glad! Even when we 
were in dread for our lives at the coming of the fierce 
persecutor, the Lord intervened, smote down that per- 
secutor, and then to the glory of the Gospel of Christ 
converted the ravening lion into a meek and gentle 
lamb . . . changed into the likeness of the Lamb of 
God that taketh away the sin of the world! 

“Yet now, brethren, hath he again changed that 
lamb into the similitude and likeness of a lion—the 
lion of the tribe of Judah! For yesterday in the 
synagogue I did hear our Paul preach the Lord Jesus 
in words of such burning eloquence and such compell- 
ing power as I had never thought to hear from mortal 
man. He proved so incontrovertibly, so gloriously, 
Jesus of Nazareth to be the very Christ of God, the 
Messiah promised unto Israel from of old, that even 


76 “Galilean, Thou Hast Conquered!” 


the most learned rabbis sat overwhelmed by the won- 
drous speech, and dared not utter one word in contra- 
vention. 

“Such a mighty message the men of Damascus 
never heard before! And he ended by saying thus: 
‘Men and brethren, I know and declare unto you that 
Jesus of Nazareth 1s THE VERY SON oF GoD! I know 
and proclaim unto you that he is in truth ISRAEL’S 
PROMISED MESSIAH! Yea, and I know that he is our - 
ONLY SAVIOUR—for he hath saved ME, THE CHIEF OF 
SINNERS! And no one else was there able to save such 
a sinner!’ 

“Vet, beloved in the Lord, I do fear that harm be 
intended to our brother Paul; for the rabbis and leaders 
of the Jews went out of the synagague with black and 
ugly looks, shaking their heads and whispering together 
what seemed to be angry threats. 

“We must all be brave and watchful to protect him 
as best we may from their malice.” 


Eptsove IV: “TuHroucH A WINDOW IN THE WALL” 


(Judas and Reuben have brought Paul news of a 
terrible plot against his life; guards are watching every 
gate of the city to seize him if he attempts to get away. 
The houses of all the followers of Jesus are shortly to 
be searched, to apprehend Paul in case he remains in 
hiding. The disciples have made plans to get Paul out 
of the city. Reuben, his faithful companion, has gone 
quietly to a near-by village and is waiting. Judas and 
three other strong men gather secretly with basket and 
long, strong rope, into the chamber of a faithful dis- 


The Persecutor Converted rT 


ciple whose house 1s upon the city wall. In the mght 
Paul, muffled in Ins cloak, goes secretly and alone to 
that house. Judas speaks:) 

“Grace, mercy and peace be unto thee, Brother Paul! © 

“Our hearts are sore to see thee go from us, but it 
is the Lord’s will. He hath great things in store for 
thee, that we do surely know; and thy life must not be 
sacrificed to the malice of these unbelieving Jews in 
Damascus. 

“Look you: we will now hang this large basket just 
a little way below the window’s ledge, making the rope 
fast to this stone pillar. Do thou climb carefully 
through the window, and with the help of our hands 
take thy place upon thy knees in the basket, holding 
firmly to the rope. So! Now we four will lower thee 
slowly and quietly down to the ground outside the wall. 
When thou art safely landed, give the rope a little pull, 
and we shall know that all is well and draw the basket 
up again, lest thy way of escape be revealed in the 
morning. 

“And now, Paul, beloved friend and brother, go! 
And God be with thee, and keep thee safe under the 
shadow of his wings!” 


_EprsopE V: PAUL IN ARABIA 


“These be strange and solemn places, dear brother 
Paul! Behold, afar yonder rises the rocky summit 
of Sinai, which lifts itself like a mighty altar of sacri- 
fice before the Lord of Hosts. It is worth all our 
weary journey from Damascus to look upon that 
sight!” 


78 “Galilean, Thou Hast Conquered!” 


“Yea, Reuben, we are in a land of wondrous memo- 
ries and of holy history. We seem to be alone with 
God and the spirits of our fathers. This way marched 
the hosts of the redeemed sons of Jacob on their way 
from Egyptian bondage to the glorious liberty of the 
sons of God. On yonder mountain top God came 
down in glory and majesty when Sinai was. all 
wreathed in flame and the trumpet of the Lord Jehovah 
sounded long and loud; and so terrible was the sight 
that even Moses said, ‘I exceedingly fear and quake!’ 
And up there on that mountain top Moses met with 
God, and for forty days... O Reuben, what an 
experience that was! My heart surges within my 
throbbing breast when I think upon that which was 
revealed to the very eyes of Moses, the man of God 

Reuben, Reuben . . . could it be, think you. . 
could it be that a man in these last days should share 
with Moses that unmeasured bliss, that unutterable joy, 
even to see with human sight the very glory of God? 
O Reuben, I grow sick with longing when I dream 
upon such a thing as that! To see the glory of God 

. it seemeth to me that I would most gladly lay 
down my life for that holy joy!’ 

“Brother Paul, I am not deeply learned as thou art, 
nor do I fully understand these things. But I pray 
thee tell me, if thou knowest, for what the Lord hath 
led thee and me into this barren and lonely land of 
silence, afar from the dwellings of men! What are we 
come to do in this wilderness of Sinai?” 

“Reuben, beloved brother, I myself scarce know or 
understand; yet I feel in my soul a deep yearning to 
be alone . . . alone with him who hath redeemed me 


The Persecutor Converted 79 


and called me into his service. Reuben, I have felt a 
strange power within me that seemeth to be like that 
which drave our Master into the wilderness after his 
baptism. I do feel that I must go yet deeper into 
these mountain solitudes, and that I am to meet there 
with Him who hath called me hither, that I perchance 
may learn at his own mouth the deep things of God, 
and be fitted for the work he hath for me to do! 

“Dwell thou here, Reuben, by this bubbling spring, 
and beneath this overhanging rock which shall be thy 
roof and thy protection. The Lord hath sent me 
among yon mountain walls and crags. I know not for 
how long. But seek me not: when the Lord hath done 
his holy will with me I will return hither unto thee, 
and we will go together back even unto Jerusalem. 
Fare thee well, my brother. Tarry for me here.”’ 


Episop— VI: Paut ALONE WITH JESUS—AND IN 
PARADISE 


(After many days during which Reuben employs 
himself as best he may, one day in the early dawn 
Reuben descries Paul returning, and runs to meet him. 
But as he draws mgh to Paul a strange awe checks ls 
fying feet and holds him in a deep amaze.) 

“O holy Paul, what hath come unto thee? Thou 
mindest me of Moses when he came down from this 
same mount of God! His face, the Scripture saith, 
shone so marvelously that he must need put on a veil, 
that the children of Israel might be able to look upon 
his countenance. And truly thy face, even thine, shin- 
eth as with a glory from God’s throne! What hath 


80 “Galilean, Thou Hast Conquered!” 


happened, Paul my brother? I beseech thee to tell 
Fie My weet 

“Dost thou take no note of me? Canst thou not 
look upon me nor=hear me nor speak to me? Thy 
spirit seemeth to be dwelling apart as in some mountain 
height of holy visions... Paul, Paul... Hast 
thou seen the GLory oF Gop, for which thy soul was 
sick with longing? Tell me, O Paul my brother, tell 
We lgady ure thee: 

oe Who sie Wheres. so ore Wihat «oun ie te 
is it speaketh to me? Is it thou, Reuben? ... I had 
forgotten . . . Where are we, Reuben, and what doest 
thou here? . . . Hast thou also been in Paradise, and 
seen that which . . . ? Oh! shall I ever, ever forget? 
Will that vision ever grow dim in my memory? Nay, 
not though I live on earth a thousand years! 

“Reuben! Didst thou ask me what it was... 
what I have seen? I'll tell thee, Reuben, for thy heart 
is pure . |... The Lord Jesus ‘came to meyer 
he called me up to himself . . . and he talked with 
me...) Nay, hey showed /me)i5 7. ie onenecm— as 
spirit’s eyes and caused me to see... tosee... O 
Reuben, I have not yet fully awaked from the glory 
of that vision ... Nor is it possible, Reuben, for me 
to tell thee what it was! Things of earth are told in 
earth speech, but words used in this world have no 


meaning in the ... in yon Paradise of God. The 
things of heaven are in another world from human 
speech ... Reuben, alas, I can never, never telat 


to thee! Eye hath not seen nor ear heard nor heart 
imagined . . . Gop! 
“But come, let us return on the way to Jerusalem— 


The Persecutor Converted 81 


and to the lost multitudes that know not Jesus—and to 


that work the Lord hath given me... Come, 
Reubenlet us, cote, a let usyeo! quickly!) or 1; see 
. . . L see the world of dying men . . . I must hasten 


thither to tell them, yea, to show them CHRIST CRUCI- 
FIED FOR THEM—FOR THEM! 

“For Christ’s sake must I go: come quickly, Reuben! 
Come!” 


BL APM 
Ha Nur at 


i 5 
: 
ik 


ef 


4 Wh f 


PAs 





VI 


PAUL, THE WORLD-MASTERING 
MISSIONARY 


The Eagle's Flights 


NOTATION 


This sermon, while.not so intense as either of the pre- 
ceding, calls for more variety in delivery and gives oppor- 
tunity for still more dramatic “action” than the others. 
The closing scene, in which the attempt is made to sug- 
gest to the ears of the audience the effect of the pande- 
monium of voices, the uproar and riot of the shouting, 
shrieking, yelling mob in the theater, is a scene calling 
for thorough preparation and most skillful delivery. lf 
rendered tamely and quietly it will fall flat; if delivered 
too noisily and boisterously it will destroy the sermonic 
effect. Given with seemingly utter abandon, yet with 
resolute self-control, living through the scene in one’s 
own mind, it can be made powerful. 


(HYMNS: 
“Fling out the banner! Let it float.” 
“Soldiers of the Cross, arise.” 
“Ye Christian heralds, go proclaim.” 


SCRIPTURES SUITABLE: 
Acts 16: 19-34. 
Acts 17: 16-33. 
Acts 19: 23-41. 


RESPONSIVE READING: 
Psalm 2. 
Psalm 72, 
Psalm 9.) 


PAUL, THE WORLD-MASTERING 
MISSIONARY 


The Eagle’s Flights 


EpisopE [: DEIFIED AND STONED 


(Back from Arabia; at Jerusalem, and persecuted; 
at Tarsus for seven years of brooding silence; evan- 
gelist at Antioch for a glorious year; summoned by 
name by the Holy Spirit for special missionary work. 
The young eagle’s first flight; persecuted, but ever 
pressing on: Antioch, Cyprus, Perga, Pisidian Antioch, 
Icomum, Lystra, Derbe, and thence in reverse sequence 
back to Syrian Antioch. Episode I occurs at Lystra; 
Paul is preaching; a life-long cripple sits eagerly drink- 
ing in the Gospel. Paul suddenly cries out:) 

“Thou helpless cripple sitting there, thou dost be- 
lieve this message of Jesus the Saviour: I can read it 
in thy face! Jesus is able to save thee from thy sins; 
and to give thee sure evidence, he will this moment heal 
thee of thy life-long infirmity. Look at me! Stand 
right up upon thy feet!’ 

(The man as though electrified springs to his feet, 
runs hither and thither in ecstasy of joy, and then 
flings himself down at Paul’s feet and bursts into 
tears. ) 

“They are gods! They are gods! These men are 
gods in human form!’ (cry the multitudes in their na- 
tive speech). “See, yon older and larger man is the 

85 


86 Paul, the World-Mastering Missionary 


great god Jupiter himself, whom all the Romans wor- 
ship; he who speaketh so wondrously is the wing- 
footed Mercury, messenger and spokesman of the 
gods! Ho, ye officers! Run, call the priests of Jupiter 
from their temple before the city gates; bid them that 
they hasten hither with sacred oxen reserved for holy 
altars, and that they bring likewise garlands of flowers; 
that they forthwith offer fitting and solemn sacrifices 
in the presence of these great deities who have honored 
us with their visit and blessed us with their healing 
power! Stay not one moment! Speed ye to call the 
consecrated priests of Jupiter, the greatest god of all!’ 

(Paul, not comprehending what 1s happening, goes 
on with his sermon. But soon joyous shoutings sound 
without; chanting of peans and applause of multitudes 
are heard in the public square before the place of as- 
sembly. Barnabas looks out, then suddenly exclaims:) 

“O Paul, Paul, knowest thou what they are doing? 
The heathen priests have brought oxen and garlands, 
and are beginning to offer sacrifices unto thee and me 
as deities! What, oh, what, shall we do?” 

“Stop them! Stop their blasphemy at once! Come, 
Barnabas, come with me to stop them!” 

(Rending their garments in sign of horror and an- 
guish of spirit Paul and Barnabas rush out. Paul 
cries: ) 

“O men, men, men, don’t do this terrible thing! We 
are not gods, neither are we angels nor spirits, but just 
common men like yourselves! Offer no sacrifices to 
us! God alone is to be worshiped—the true and liv- 
ing God; not the gods of the nations, but the ONE 
GREAT GOD who dwells in heaven. About him, and his 


The Eagle's Flights 87 


glory, and his goodness we had just come to tell you. 
Hearken to us, men of Lycaonia! Jupiter is no god 
at all, neither is Mercury, nor any other of these 
heathen idols, the work of men’s hands! But there is. 
one God, one only; and he it is that hath made all 
things. His are the heavens above our heads; the sun 
which ye worship as a deity is only a creature of our 
one great God. He created the sea, which ye igno- 
rantly worship as inhabited by Neptune, another 
heathen imagination. Yea, it is our God, the one 
great God of all things, who hath given us the sun- 
shine and the rain, the flowers and the fruit, and hath 
supplied all our needs. These blessings all witness to 
the power and love of our God whom we preach unto 
you. Worship him, him alone; not poor human beings 
such as we, nor heathen imaginings which are no gods, 
whether Jupiter, Mercury, Neptune or Mars. Take 
away your oxen and your garlands!’ 

(Reluctantly the priests of Jupiter gather up their 
sacrificial flowers and start to lead away their sleek 
oxen. Just then certain Jews arrive, traveling in haste; 
and these address the crowds:) 

“What do we see, men of Lycaonia? Hath this im- 
poster, Paul, bewitched you also? Know ye not that 
he is a smooth-spoken reprobate who hath deceived 
many with his pretended miracles and lying words? 
No wonder that he hath deluded and mocked you, good 
trusting people as you are. But at Antioch we treated 
these deceivers as they deserved, and drove them out. 
Then having learned that they had come this way to 
make victims of you good and true men of Lystra, we 
journeyed all this weary way in great haste to warn 


88 Paul, the World-Mastering Missionary 


you, and have arrived just in time. And now, lest 
these rascals go on to fool other cities, let us end 
their lying work at once with these convenient stones. 
We ourselves will lead. 

“Rush upon them, men of Lycaonia!’’ 

(Paul is dashed to the ground. Stones are hurled 
upon his prostrate form. Suddenly two huge fellows 
grasp him by either foot, run down the street, out 
through the open gate, and fling him far into the field, 
where he lies stunned and bleeding. But as lis con- 
verts hastily gather about him Paul revives, stands up, 
goes back into the city, and in the morning he 1s off to 
Derbe to preach with all his accustomed fire.) 


EptsopE Il: THe EAcie’s SECOND AND Most SOAR- 
INGUELIGHT 


(After a short interval at Antioch, Paul’s tireless 
seal drives him out upon lis second and greatest mis- 
sionary journey, but with a new companion, Silas, with 
whom he goes forth for a far-flung Gospel campaign 
on two continents. After a wide sweep in Asia, Paul 
1s sleeping at Troas beside the Grecian sea. ) 


EprsopeE III: Vision or AN APPEALING EUROPE 


“Paul, thou servant of the most high God, hearken 
unto me! Behold Iam Macedonia; I represent Greece, 
the great land of song and story, of art and architec- 
ture, of eloquence, letters and glory. Yea, I stand here 
in the name of all Europe, with which the great future 
of the world is bound up. Listen to my pleading. We 


The Eagle’s Flights 89 


need and must have the message which only thou canst 
bring. We have the richest things of earth; but we 
are ignorant of the things of heaven. Our lands know 
not the true God; they are unsaved by his Son. Come 
over and help us, O thou Messenger of Life Eternal! 
Bring thy great Gospel of the Son of God across these 
narrow seas to our Grecian lands; imbue Europe with 
the Divine Truth; and all the coming ages of the earth 
shall be Christ’s. Come! Imperial Europe waits for 
thee—whether Greece, Rome, or great Western Na- 
tions yet unborn! Come for our helping, and human 
history shall be made new!” 


EpisopE IV: Soncs IN THE NIGHT 


(The very next day finds Paul and his helper sailing 
for Europe. Philippi, a chief city, their first place of 
witness. In Philippi a demented slave girl 1s freed 
from an evil spirit, and persecuting wrath 1s let loose 
upon Paul and Silas. Terribly scourged, dungeoned, 
feet fast in the stocks, they are passing the dark hours 
in deepest suffering. Paul speaks:) 

“Brother Silas, it is a sore affliction that hath been 
laid upon thee because thou didst lovingly accompany 
me on this gospeling journey! My heart bleeds for 
thee. Dost thou repent thy choice, since it hath 
brought upon thee all this pain and anguish of body?” 

“Nay, brother Paul: I do count it a great honor that 
I be permitted to suffer pain and ignominy for the 
name of Jesus Christ. But thou—thou art more frail 
of body than I: hast thou not suffered beyond thy 
power to bear? I would that I were free from these 


90 Paul, the World-Mastering Missionary 


stocks that I might minister unto thy need. But all is 
dark herein with Egyptian darkness; I can neither see 
thee nor reach thee to help thee in any wise. What can 
we do?” : 

“O Silas, my brother, afflict not thy spirit because 
of my sufferings—which truly are nothing in compare, 
when I remember that which my Lord Jesus did suffer 
for me upon the Cross! But thou dost ask what we 
shall do to pass the hours of darkness while we are in 
such evil case. Well, first, let us pray to our blessed 
Saviour and tell him how we rejoice to be made par- 
takers with him in his sufferings. . . . 0 LORD JESUS, 
our hearts’ beloved, behold, for thy name’s sake we 
suffer these things; yet are we not ashamed, but rather 
we do joy and rejoice in these tribulations! O blessed 
Master, who didst die upon the cross for us, abide 
thou with us in this dark dungeon and all our pains 
shall be as nothing, in the glory and joy of thy gra- 
cious Presence! Even so, come, Lord Jesus! 

“Brother Silas, can we not sing in this midnight 
darkness some of the songs of Zion? Thou hast a sing- 
ing voice: lead thou our praise, and I will join with 
thee as best I can. Sing thou that great hymn of trust 
which comes to us from of old— 


“ “God is our Refuge and Strength, 
A very present Help in trouble! 


“And that other, a psalm of David the king: 


“ “Out of the depths, O Lord, have I cried unto Thee: 
My soul waiteth for the Lord more, yea more, than 


they that watch longingly for the morning 
light!” 


The Eagle’s Flights 91 


“Hark, brother Paul, what is that noise I hear? 
The very walls of the prison seem to be bending and 
cracking. The great iron doors are clanging as though 
a mighty earthquake were shaking all the prison... 
Paul, Paul! My chains are fallen from my hands, the 
stocks are broken open, I am free!” 

Paul cries with a great voice: “Jailer, do thyself no 
harm! Weareallhere! No prisoner hath fled, though 
all the doors stand open! No evil shall come to thee 
from this great judgment of God: be calm and do thy- 
self no harm.” 

“Ho, lights there! Bring lights to me, the warden 
of the jail! Hasten torches, that I may see these pris- 
oners in the inner dungeon! 

“Alas, sirs, how woeful am I that I was forced by 
mine office to lay such sufferings upon you: and in 
your patient endurance of it all I did read your devo- 
tion to the Nazarene whose name you bear. But oh, 
I know now that I am a sinner, undone and lost; my 
own angry conscience accuses me, smiting through my 
breast as with a blazing sword! Oh, sirs, is there 
any hope for me? What must I doto be saved? I be- 
seech you to tell me!” 

“My Brother, there is, yea, there is hope for thee! 
Nay more, there are full pardon and salvation for thee 
this moment. Believe on the Lord Jesus Christ and 
thou shalt be saved: and not only thou thyself but also 
thy wife and thy children, yea, thy whole household, so 
overflowing and abundant is the mercy of our blessed 
Jesus!” 


92 Paul, the World-Mastering Missionary 


EpisopE V: THE BABBLER BEFORE THE PHILOSO- 
PHERS 


(From Philippi, Amplipolis, Apolloma, to Thessa- 
lomca and Paul’s great course of sermons; Berea, and 
then—A thens. ) 

“Ho, Theramenes, thou greater Plato; greetings. 
What is there new to-day?” 

“But little, I fear. Yet, O Aristarchus, hast thou 
heard aught from this wandering Jew who talketh so 
bravely upon the corners of the streets? ’Tis said that 
he professeth to know the beginning, the end, the plan 
and the purpose of the great Cosmos and all that it 
contains. He must indeed be a greater philosopher 
than our Aristotle, if he knoweth all that!” 

“Nay, Theramenes, I have not even seen him, but I 
am told that he is rather a herald of some fantastic 
religion than any philosopher: he is continually prating 
of one Chryseos, or Christos the name may be, whom 
he calls an offspring of the gods, and worthy to be 
worshiped. No philosopher he! Rather a fool or a 
fanatic; a retailer of picked-up scraps of learning.” 

“It may be, Aristarchus; yet must he possess no 
little dialectical skill, for ’tis reported that he hath put 
to the worse in verbal combat even our chief Stoic 
philosopher, Cleanthes.”’ 

“Come, come, Theramenes, this Paulus as they name 
him was neither born nor educated in Athens; he hath 
not dwelt in Athens, the center of the world’s thought 
and culture; he can be of no weight or worth! He is 
but a babbler: who careth what the babbler babbleth ?” 

“True, O Aristarchus, he is no Athenian. Never- 


The Eagle’s Flights 93 


theless, though our Athens be the intellectual center of 
the world, why may there not flow to her from with- 
out some streams of philosophy and of truth, even as 
the vast ocean is fed by rivers that flow into it from. 
afar? Who knoweth but this stranger may even bring 
us some treasures of wisdom?” 

“Well, Theramenes, by good fortune yonder cometh 
the little journeyman philosopher himself; and behold 
Xenocrates, the head of our Epicureans, is even en- 
gaged in debate with him as they walk followed by 
many !”’ 

“Aristarchus, what sayest thou to our summoning 
this Paulus to speak before the Areopagus and explain 
this new teaching of his to the best and most learned 
in Athens? Then we shall soon know whether he be 
prophet, philosopher, fanatic or fool!” 

(Paul is invited to ascend to the summit of the Hill 
of Mars and address the assembled philosophers in that 
ancient place of privilege. He begins his address:) 

“Ye men of Athens, I speak to you on the supreme 
subject of religion; that which is the highest form of 
philosophy. And I have rejoiced, while passing along 
your beautiful ways and observing your glorious build- 
ings of perfect architecture, to see the proof that ye 
yourselves are a nobly religious people. For are not 
your most splendid buildings reared to the honor and 
worship of some deity? And truly such civic recogni- 
tion of religion is worthy of this great and cultured 
city, the pride of Greece and the intellectual capitol of 
the world. 

“But, men of Athens, though to many gods ye have 
reared many and beautiful shrines, I have discovered 


94 Paul, the World-Mastering Missionary 


that there is one God of whom ye confess yourselves 
ignorant; yet whom ye declare your desire to adore. 
For as I was walking your most beautiful road this 
morning I saw one shrine which bore this inscription: 


“ “nHIS SHRINE IS DEDICATED TO AN UNKNOWN GOD.’ 


“Now by great good fortune it is just concerning 
this unknown God, whom though not knowing ye yet 
worship, that I am able to tell you to-day. For though 
there are many of your most revered gods of whom I 
know nothing, this one God unknown to you is the God 
whom I love and adore! So favor me with your atten- 
tion, while I tell you of him. 

“This God unknown by you is the God who, in the 
beginning of the zons, created all this world and filled 
it with beautiful things. He is the God who built the 
vast and shining sky above us, and filled it by night 
with multitudes of stars of silvery light, by day with 
the splendors of the sun. He is the God who maketh 
the fields fruitful and feedeth both man and beast, giv- 
ing them life and breath. Moreover, this great God 
of whom I speak is the God who hath made all the 
nations of the earth, and hath appointed to each nation 
its dwelling place: to the Athenians this peerless heri- 
tage of glory; to all the Greek peoples their priceless 
patrimony; and to the peoples of Rome and of other 
nations many, their habitations. And it was God’s 
purpose that all of these several nations should come 
to know him as their one great God and Father of all. 

“Now, men of Athens, I know well that ye have 
reared great and beautiful temples wherein your deities 





The Eagle’s Flights 95 


may abide, and where to them ye may offer many 
costly gifts: but this great Unknown God whom I pro- 
claim to you dwelleth not in temples made with hands, 
for the whole sky is his temple, and far above it is his 
dwelling place. Yet is he also with us and around us, © 
for in him we live as in the very air we breathe. Yea, 
as even one of your own poets hath said, “His off- 
spring, too, are we.’ Well then, if we ourselves—liv- 
ing, thinking and aspiring men—are the offspring of 
God, most surely he must be like unto us, only far 
wiser and more wonderful. What folly then for us 
to think that we can make God out of dead things, such 
as gold, silver or senseless stone! Is it not so, O 
Athenians? | 

“Tt is true that through the zons men have done this, 
and God hath not punished them for the insult to his 
glorious person; because he hath considered that they 
knew no better: but just in these late days he hath sent 
his own son into the world in the form of a man, to 
teach men better things. And now he is charging all 
men everywhere to turn about and do right, because 
he is going to bring every man before God’s judgment 
bench, where each will be judged by that son of God, 
made man! 

“But rightly you ask, What proof have we that God 
will do this solemn and terrible thing? This: that 
when wicked men had slain God’s son, God called him 
back from the gloomy realms, and on the third day 
according to his promise raised him from the dead!” 

(Some) “Ya! ya! ya! Hear the man! Raised him 
from the dead! What nonsense. We have had enough 
of this; let us hence!” 


96 Paul, the World-Mastering Missionary 


(Others) “We will hear thee further, sir, concerning 
this matter some other day.” 


EpisopE VI: GREAT AS DIANA OF THE EPHESIANS 


(From Athens to Corinth; 18 months; Ephesus 
briefly; Jerusalem; Antioch. The eagles third flight. 
Galatia and Phrygia. Ephesus for three years. Stay 
ended by the theater riot. Demetrius the silversmith 1s 
speaking: ) 

“Silver craftsmen of Ephesus, your main business, 
as ye know, is making our small silver images which 
we sell to multitudes of pilgrims who come to worship 
at the shrine of the great goddess Diana. By this craft 
we have our wealth. But our work is like to stop and 
our wealth to vanish, because of the bad influence of 
this pestiferous Paul who goeth about everywhere 
turning people away from the worship of our gods. 
So that not only this our craft is in danger to be set 
at naught; but also that the temple of the great god- 
dess Diana should be despised, and her magnificence 
should be destroyed, whom all Asia and the world 
worshipeth. 

“Fellow craftsmen of mine, what are we going to do 
about this? Sit down meekly, let him ruin us and our 
business, and dishonor our great goddess—or what, 
tell me, what do you intend? If we are men, we will 
forthwith do something!” 

(They all shout :) “Great is Diana of the Ephesians! 
Great is Diana of the Ephesians! For her defense 
let us fly to find this accursed Paul and tear him limb 
from limb! Great is Diana of the Ephesians!!” 


The Eagle’s Flights 97 


(They dash out; the city is soon in uproar; unable to 
find Paul they catch two of lis companions, and a huge 
mob rushes into the theater. For a time they shout 
aimlessly, mainly cursing Jews because Paul is a Jew.. 
Alexander, a Jew, tries to explain that Jews are not 
Christians; but this maddens the multitudes still more, 
and all with one voice about the space of two hours cry 
out :) 

“Great is Diana of the Ephesians! Great is Diana 
of the Ephesians!! Great is Diana... ! Great.. 
PAtlage Sf.) OTCAtY Seam LO MESI alls Wenn an Cabeaty) . 
Great . . Dian. . Dian. . . Ephesians! . . Ephesians! 
BepMOSiauisi .wcareat wi Grea eu iaiia ra Wilander 1s 
mee pes... (teat. fia Bol. Diansteat~ 
Poesia av oreatepuesiais nous Gredt y wet lurem. 
Mighay oe Wiad ue catediwice: | ialiany i) me idtiaa el. 
GREAT IS DIANA OF THE EPHESIANS! . . GREAT IS. 
DIANA OF THE EPHESIANS!!!” 

And so the Gospel is howled out of the city by the 
maddened greed of self-seeking Special Interests! 





Vil 
PAUL: THE DRAMA’S END 
“7 Have Fought a Good Fight!” 


NOTATION 


Preachers are deliberately advised to make two ser- 
mons from the material included in this one. The portion 
of Paul’s story covered is so enthralling, the truths to be 
impressed are so sublime, the possibilities of effect are so 
great, that it were a pity to sacrifice results to haste. It 
would be a strong presentation to make one sermon of 
four Episodes: 


I. How the Holy City Welcomes Her Most Heroic 
Son. 
II. The Shipwreck on Malta. 
III. Rome! One Typical Day of Paul’s Prison Life. 
IV. Christ’s Hero Before the Hound of Hell. 


Then make the closing sermon also of four Episodes: 


I. The Uncaged Eagle’s Final Flight. 

II. Love’s Farewells in the Dark Mamertine. 
III. “The End Crowns All.” 
IV. Apollos the Eloquent Sums It Up. 


(HYMNS USED: 
“Onward, Christian soldiers.” 
“Stand up, stand up for Jesus.” 
“Ten thousand times ten thousand.” 


SCRIPTURES ! 
“Acts 21 327-36; 23210-1323, 1) Gor 2723-37) Lae 
4:6-8, 16-18.) 


PAUL: THE DRAMA’S END 
“T Have Fought a Good Fight! 


EpisopvE [: “I AppEaL Unto C2SAR”’ 


(Following events crowd fast. From Ephesus to 
Macedoma Paul hastens to Corinth; thence on final 
journey to Jerusalem, pausing at Miletus for that pa- 
thetic farewell to the Ephesian Elders; then, ever 
pressing forward despite many inspired warnings of 
danger, he arrives at Jerusalem just before the Feast of 
Pentecost. And now behold how the Holy City wel- 
comes her most heroic son! Standing in the crowded 
temple he is recognized by pilgrim Jews from Asia, 
who leap upon him screaming: ) 

“Men of Israel, help! Here is that accursed Paul, 
who hath journeyed everywhere reviling Israel, railing 
at Moses and the holy Law, deriding our religion and 
dishonoring our temple ; and now hath he even brought 
profane heathen into this holy house! 

“Seize him, true Israel! Let him not escape again: 
drag him forth from the holy place and tear him in 
plecesie si? 

From every side they rush together, crying: “Paul! 
Paul! Here is that accursed renegade, Paul! Kill 
him! Kill him! Kick him! Beat him! Drag him 
out, and tear him in pieces! .. .” 


“Fo, Chief Captain of the castle! Those fool Jews 
101 


102 Paul: The Dramas End 


are fighting again! All Jerusalem is in uproar! Sol- 
diers, soldiers; bring soldiers quick! . . .” 

“Ah, the knaves! What are they fighting over now? 
Ho, there! Centurions! Bring bands of soldiers in- 
stantly! Follow me down to that shrieking mob 
yonder in the temple enclosure. Come flying!’ 

“Here, ye Jews, what meaneth this? Leave off that 
violence! Cease beating that man! Who is he, and 
what hath he done?” 

Vitis Paul ly <u. Mreneradelviasn Wm hate rora ges 
the temple!’ :\\:. “hath “dishonored “Moses, aan 
“hath attacked Israel!” ... “hath scorned our holy 
Law !?).,... “renegade ;".\ scoundrel.) hatedvtraion 
Se he-ought:todiers (kill (oo Rill eee ee 
TEAR HIM in PIECES! .. .” 

“These crazy Jews, who can deal with them! Cen- 
turions, pick that man up between you and carry 
him. Soldiers, form a ring about them with swords 
and spears and press back this howling mob! So. 
Now, forward to the castle stairs. Fling open the 
gate; let none of this mob follow up the stairway; 
take now the prisoner into the castle to be examined!” 

“Sir Captain, may I have a word with thee?” 

“What, canst thou speak Greek? I took thee for 
that rebel murderer from Egypt. Well, what wouldest 
thou?” 

“T am a Jew, a citizen of the Cilician Tarsus thou 
knowest of; I fain would make my defense before 
mine own people; suffer me, I beseech thee, to address 
them from this upper stair.” 

“Speak on: thou hast permission.” 

“Brothers and fathers, hear my defense! I am a 


“I Have Fought a Good Fight!’ 1038 


Jew! I was trained and I was zealous. For my zeal I 
persecuted these Christians with all my might, until 
that Jesus Christ himself conquered me, called me, and 
commanded me that I should go afar and proclaim his 
name unto the Gentiles, and .. .” 

“Kill him! Kill him! He isn’t fit to live! He dis- 
graces the earth! Away with him! T-e-a-r him in 
p-i-e-c-e-s!”’ Thus the Holy City welcomes her hero 
home! 3 

(The following morning. The Sanhedrin has been 
summoned. Paul is brought before the august court to 
make his second defense. The prisoner speaks:) 

“Men and brethren, I have lived in all good con- 
science before God until this day . . .” 

“Smite him on his lying mouth!” 

“God shall smite thee, thou whited wall! Dost thou 
sit there to judge me under the law? And yet con- 
trary to the law thou commandest me to be smit- 
EEL uate 

“What! Reviling God’s high priest?” 

“Brethren, I knew not that he was the high 
piieste a... 

“Men and brethren, I am a Pharisee! I was born 
and reared a Pharisee! The Pharisees believe in the 
resurrection of the dead: the Sadducees deny! And 
it is for my faith as a Pharisee that I am at- 
tagicedony. i 

“Hearken, brother Pharisees, this man is a good 
man! He is innocent of any wrong-doing! What if 
some spirit or angel hath spoken to him? Never yield 
a faithful Pharisee to these unbelieving Sadducees!’’ 

“Ho, ho, ye Pharisees, we will kill him in spite of 


104 Pad: The Dramas End 


you! Drag him from their hands! Kill him! kill him! 
TEAR HIM IN PIECES!’ And so as wild dogs fight 
over their quarry, thus these holy Pharisees and cul- 
tured Sadducees fight over Paul! 

(The prisoner rescued again, the balked Jews plot 
assassination; Paul 1s sent to Felix the governor, and 
once more makes lus defense; then again before the 
new governor, Festus; then before King Agrippa and 
jus royal tram: and each defense is a masterpiece. 
But despairing of justice Paul finally cries, “I appeal 
unto Cesar:’ and the official response is made, “Hast 
thou appealed unto Cesar? Unto Cesar shalt thou 


33 


go.’ And that Cesar was ... NERO!) 


EptsopeE II: Curist’s Hero BEFORE SATAN’S HELL- 
HounpbD 


(There follow the departure for Italy, the thrilling 
shipwreck, the storm-stayed winter; Rome at last; then 
two whole years as a trusty in lured lodgings, yet al- 
ways chained to the Roman guard—two years of mar- 
velous spiritual activities and fruitage, though in 
prison. And then at last, face to face with that hound 
of hell, that worst, blackest, foulest, fiercest fiend in 
human form, Nero. Nero, that depraved degenerate, 
concocted of “mud and blood,’ whose horrid and 
nameless crimes, from the murder of his own mother 
and his own wife to the fiery martyring of countless 
Christians, fill up the whole black catalogue of incon- 
cewvable imquities and satanic sins; Nero, whose name 
1s the very synonym of vice, and himself the very 
shame of humankind! 


“IT Have Fought a Good Fight!’ 105 


Christ’s Hero and Satan’s Nero are face to face! 

Yet for that hero’s sake, Christ holds that hound in 

leash!) 

“Thou dog of a Christian Jew, what sayest thou for, 
thyself? Be brief.” 

“Your Imperial Majesty, a Jew I am by blood; a 
Christian I am through grace; but by birth I am a 
Roman citizen—a Roman citizen now seeking justice 
at the hands of my lawful Emperor, Lucius Domitius 
Ahenobarbus Nero.” 

“Well spoken, Jew. And if thou be a Roman 
citizen, I’ll hear thine appeal. Speak on and state thy 
case.”’ 

“Your Majesty, full four years have I been a 
prisoner, at proconsular Czsarea and at imperial 
Rome; and mine only crime is that the Jews do hate 
me for being a follower of our true Messiah, Jesus of 
Nazareth, who was crucified.” 

“Who is this Jesus of Nazareth, Jew? And what 
hath he done for thee, that thou shouldest be his fol- 
lower ?” 

“Whois he? He is the great God and our Saviour! 
He is God manifest in the flesh; he is God over all, 
blessed forevermore! .\ 27/2” 

“What nonsense is this thou speakest, Jew? God? 
What god is he? Perchance mythical Mars or imagi- 
nary Apollo, or forsooth that fabled deity, great Jupi- 
ter himself? Art thou mad enough to believe in such 
as these?” 

“Nay, Imperial Majesty, he is none of these, and no 
false god at all. He is the one true and eternal God, 
who made the skies, the seas, and the solid earth; who 


106 Paw: The Dranads End 


reigneth on high and is lord of all, both men and 
angels; who is the awful King of every land and na- 
tion, and is terrible unto the kings of the earth.” 

“Silence, Jew! JI.~am minded to have thy head 
smitten from thee where thou standest. Know thou 
that I am Imperial Cesar, and there is no king any- 
where but ME; neither is there any being in the heavens 
nor on earth that dares resist my puissant, yea, mine 
omnipotent will!’ 

“Alas, Imperial Majesty, many ages ago there was 
a king over great Babylon, that mighty Rome of old, 
whose name was Nebuchadnezzar; and that king lifted 
up his heart in pride and defied the heavens. But the 
same hour the eternal God of heaven spake the fell 
word, and proud Nebuchadnezzzar became a raving 
maniac and rushed forth to the deserts to dwell with 
the wild beasts—until that he had learned and con- 
fessed that the Most High Gop ruleth in the kingdom 
of men, and that those who walk in pride he is able 
to abase. FEarth’s mightiest Emperor is never so 
mighty as the Infinite Gop! 

“Your Imperial Majesty, that holy and terrible God 
is not a man, but the eternal Jehovah; he is the dread 
Avenger of all sin; in that dire day which cometh 
every man, the highest as the lowest, must stand before 
the awful judgment seat of God and give account! 
This is the God whom I worship; and Jesus of Naza- 
reth, whom I follow, is his only Son!” 

“Well, Jew, I know not why Imperial Czesar should 
thus hearken unto thee; but declare thou what this 
Jesus of Nazareth, of whom thou speakest such mad 


“I Have Fought a Good Fight!” 107 


words, hath done for thee that thou shouldest be his 
follower.” 

“Your Imperial Majesty, though I had hated and 
persecuted Jesus he loved me and laid down his life: 
for me. But I continued to hate him and to persecute 
his followers. One day, as I was going on such er- 
rand of hate, and was drawing nigh to Damascus, at 
midday, O mine Emperor, suddenly there shined 
round about me and them that journeyed with me a 
dazzling light, tenfold brighter than the sun; under 
the terror of that heavenly vision we all fell to the 
earth, and I heard a voice speaking unto me, ‘Saul, 
Saul, why persecutest thou me? I am Jesus whom 
thou presecutest. But arise and go into Damascus 
and there it shall be told thee what thou must do.’ 

“Blinded as I was by that fierce light, they led me by 
the hand into Damascus. Three days remained I in 
darkness, and did neither eat nor drink; but much I 
wept for my sins and much I prayed to God. After 
three days a messenger from Jesus came to me, mine 
eyes were opened, I was baptized, all my sins were 
washed away, and I was commanded to go forth every- 
where and preach Jesus as the Lord and Saviour of all 
who will believe. Wherefore, O mine Emperor, I was 
not disobedient unto the heavenly vision, but preached 
Jesus as the Saviour, first in Damascus, then at Jeru- 
salem, and then throughout Jewry. After I had so 
done, Jesus by his Holy Spirit sent me forth to preach 
these words of everlasting life through faith in Jesus 
to all the nations in thy great Empire. It was for this 
that the Jews, who had hated and crucified Jesus, perse- 


108 Paul: The Dramas End 


cuted and sought to slay me, though I had done no 
evil: and to escape their malice and obtain justice did I 
appeal unto thee, O Imperial Nero.” 

“And thou shalt have it! Hearken, Jew: whether 
thou art a madman I am not sure; but sure I am that 
thou art no vile and wicked criminal. Thou art ac- 
quitted; go thou free. Behold, I, Nero the Emperor, 
so ordain. Get thee hence—but see my face no more!’ 


EpisopE III: THe UNcAGED EAGLe’s FINAL FLIGHT 


(That same night “Paul the Aged’ makes plans for 
a fourth far-flung missionary journey. In vain Luke 
the beloved physician beseeches him to curb his soaring 
ambition in prudent care for Mis failing health and 
strength; Paul’s spirit drives him to undertake even 
bigger things. And so the great Eagle spreads Is 
wings for fight once more. But alas for human plans; 
that flight proves all too short. Paul reaches Troas, 
and at the house of Christian Carpus, Amplias, a sunft 
courier from the church at Rome, brings him this ter- 
rible message:) 

“O beloved and honored Paul, I have sad news for 
thee! The mighty city of Rome lies in ruins of smok- 
ing ashes! Though men dare not say it above their 
breath, ’tis whispered from mouth to mouth that the 
Emperor Nero himself did set imperial Rome on fire 
that he might revel in the vast drama of the burning of 
old Homer’s Trojan city in literal reality. Be that as 
it may, this we know, that Nero hath laid the charge 
of this monstrous crime upon the innocent Christians; 
that heathen hatred hath flamed up against the Chris- 


“I Have Fought a Good Fight!’ 109 


tians with the fury of the fires that did devour Rome; 
that Nero himself hath encouraged that hatred by the 
most horrible persecutions of our Christian brethren, 
so that the church of Christ in Rome is well-nigh ex-_ 
tinct; and also that the emissaries of that persecution 
are rushing far and wide over all lands to hunt down 
the Christians for death. 

“O Paul, I am sent to warn thee of thy danger, and 
urge thee to flee at once to some remote and secret 
hiding place, lest thou again be brought before Cesar, 
from whose cruel vengeance thou shalt not escape.” 

‘“Amplias, my beloved brother in Christ, it is indeed 
heavy news that thou dost bring me from my dear 
church in Rome! Alas, alas, that such woe should fall 
upon the sheep of the Lord’s flock! But as for my- 
self, I count not my life dear unto me. When- 
soever it be the Lord’s will, I am ready to lay down 
my neck.” 

(Even while they talk together there 1s @ clamor at 
the outer door:) 

“Open! Open, in the name of the Emperor! .. 
Abideth Paul the Christian in this house? I am an 
officer come from imperial Nero with orders for his 
arrest, as being a leader of that criminal sect that laid 
our glorious Rome in ashes.” 

“Yea, Iam Paul, one of the least of the Christians; 
I am ready to go with thee as thou dost require; yet do 
I assure thee that neither I nor any other Christian 
hath had aught to do with that wicked deed, of burn- 
ing majestic Rome, the Capital of the world.” 

“That shall be for the Emperor to decide; mean- 
while it is mine to deliver thee in bonds in Rome, and 


110 Pau: The Dramas End 


with all speed. Soldiers, chain the prisoner, and let 
us forth at once! This is a ringleader amongst these 
hated Christians; ye shall answer for him with your 
lives, if he escape.” 


EpisopE IV: “THE Enp Crowns ALL” 


(Paul 1s back in Rome! A dark, deep dungeon in 
the Mamertine. Alone now save for Luke. Yet a 
pathetic letter brings his beloved Timothy. The sunft 
trial is over, the death decree signed. We are now to 
see Paul’s last day on earth. The face of Timothy is 
bathed with tears while he speaks:) 

“O my spiritual father and my more than friend, 
how can I say farewell? To thee I owe my spirit’s life, 
my soul’s hope, my heavenly inheritance! Thou art 
dearer to me than all else: I cannot, cannot give thee 
up!” 

“Nay, Timothy, my beloved son in the Holy Spirit, 
say not so. Not to me but to our Lord Jesus dost thou 
owe thine all. And though I be taken from thee the 
Lord will abide with thee, which is far better. Timo- 
thy, I do love thee as mine own soul; be thou faithful 
even unto death, that in due time thou mayest receive 
the crown of life. And then thou and I shall rejoice 
together in the presence of our Christ! Let this glori- 
ous hope sustain thee, Timothy, my dearest son.” 

“O my father Paul, thou wert ever full of courage 
and of cheer! A brave heart hast thou and an over- 
coming faith. But now that the end draweth so nigh, 
I fain would ask thee a question that lieth close to my 
heart.7 | 


“I Have Fought a Good Fight!” 111 


“What is it, dearest son? Ask what thou wilt, and 
I will answer thee.” 

“Here then is my heart’s question: Dost thou now 
regret thy life of long labors and of sufferings for 
the Church? Hast thou been in any wise repaid for 
all thy scourgings and thy beatings, for all thy hunger- 
ings and fastings and weariness, for all thy defamings: 
and revilings and false accusings? I must needs say it, 
for it is true, that thy life seemeth to me to have been 
one long and bitter failure: thine own nation did cast 
thee off, the churches thou hast founded have often 
proved unfaithful, thou hast suffered the loss of all 
earthly possessions and honors, thou hast lived as an 
outcast and a hated man. And for what? What re- 
ward hast thou received to compare with all the cost? 

“O Paul, Paul, now that the end hath come, wouldest 
thou go through it all again; or wouldest thou rather 
choose to live as Saul the honored Pharisee and ruler 
of the Jews, as thou mightest have remained? Tell me, 
my father!’ 

“Timothy, dear son, I also will ask thee one ques- 
tion. I found thee a care-free and happy youth; I 
called thee to go forth with me on hard journeys! I 
have won thee no wealth and led thee into no honors; 
dost thou regret casting in thy life with mine? 
Wouldest thou turn thy back upon me, if it were now 
that I were calling thee as I did at the first?” 

“Nay, nay, dear father Paul! Joyfully would I lay 
mine hand in thine to go forth to whatsoever toilsome 
journeys, whatsoever hardships and dangers, that I 
might walk with thee!” 

“And wherefore, Timothy ?” 


112 Paw: The Dramas End 


“Wherefore? For love’s sake, Paul my beloved!” 

“Timothy! Thou art my noble-hearted son! 

“And Timothy, thou hast thyself given my answer 
to thy heart’s questioning. Yea, for love’s sake—for 
love to the blessed Jesus, who loved me and gave him- 
self for me, who hath filled my life with his glory and 
my heart with his grace, would I joyfully lay my hand 
in his, and go through tenfold more of these tribula- 
tions—which in comparison truly are as nothing! 

“For love’s sake! Ah, the measureless love of Jesus 
has been my reward all the way: and the love of Jesus 
it is that now fills me with rapture as I go to meet him 
yonder. 

“Yea, Timothy, the end hath now come: I have 
fought a good fight, I have finished my course, I have 
kepti ithe taith 7.0 encetorth, jhe) crown eae 
heavens are bending to receive me! ... I shall soon 

. soon). Ssee*my, Lordi.) whose Luam saga 
Praise and thanks and glory be to his holy name! .. . 
Welcome, martyrdom! ... Enter, thou soldier of 
Czesar, who art here to lead me... welcome, thou 
executioner, come to conduct me through the bloody 
gate . . . beyond which I shall find and clasp the nail- 
pierced HAND . . . see and kiss the nail-pierced FEET 
. . . be gathered into the waiting arms, which for me 
were stretched out upon the CROSS OF GOLGOTHA . 
and be pressed close unto that riven loving HEART of 
Jesus of Nazareth, my King and my Gop! 

“Master of my Life and Soul, into Toy HANDs I 
commit my spirit! 

“O death, where is now thy sting? O grave, where 
is now, thy victory? 04. IT IS ALE VALL) iG poms 


“I Have Fought a Good Fight!’ 118 


EpisopE V: APOLLOS THE ELOQUENT SUMS IT UP 


(The news of Paul's martyrdom comes to Ephesus 
where Apollos 1s laboring. All the Christians beseech 
the eloquent preacher of Christ to address them con- 
cerning their lost leader; the following Lord’s day 
evening there is a great gathering of the faithful. 
There are Scripture readings, songs broken with weep- 
ing, prayers of passionate sorrow yet triumphant faith, 
and by and by Apollos lifts his majestic form which 
towers above them all, lus great head of har lke a 
lion’s mane, is wonderful deep eyes glowing as coals 
of fire, and while men look upon mm his face seems 
radiant as the face of an angel. In rich, wmbrant voice 
that trembles with tears he begins to speak—and “they 
hush their very hearts who hear’ that indescribable ad- 
dress, such as only a martyred Paul could call aie 
and only an inspired Apollos could utter.) 

“Children of God—Followers of Jesus—Friends of 
our martyred Paul: 

“THE END HATH COME! 

“The end of our earthly companioning with that 
soaring spirit, that eagle-winged soul, whom men called 
Saul of Tarsus, and Paul—but whom God’s Seraphim 
long since have named, ‘Nesher Y’hovah,’ the Eagle 
of the Lord! While we live upon the earth, we shall 
see his face no more. 

“THE END HATH COME! 

“The end of his unutterable toils and labors for the 
Church and Kingdom of our Christ! The end of his 
weariness and watchings, of his hungerings and thirst- 
ings, of his tempests and shipwrecks, of his mobbings 


114 Paul: The Dramas End 


and scourgings, of his dungeons and his deaths! No 
man ever suffered so much, so meekly and so jubilantly 
as Paul hath suffered (yet singing) for Jesus; hence- 
forth he shall suffer no more, but sing eternally. 

“THE END HATH COME! 

“Yea, the end of his death-grapple with Satan and 
hell; the end of buffeting his body and wrestling with 
the flesh; the end of soul-anguish over unconquered sin 
remaining in himself, which his pure soul could not 
endure. The battle hath been fought out, the victory 
nobly won, self-conquest through the grace of Christ 
become complete. The end hath come! 

“But the end of travail is the beginning of triumph! 
The end of Paul’s earth life shall prove the beginning 
of his greatest work on earth. 

“That God elected and made use of Paul for exceed- 
ing great and precious things we know. Chosen of 
_ God to see that Just One, to hear the words of his 
mouth and to be his witness, Paul preached Jesus with 
wondrous power. 

“Selected as a mighty one to break down the middle 
wall of partition standing strong between Jew and Gen- 
tile from of old, Paul made both one in the freedom of 
the glorious Gospel of Jesus. 

“Chosen of God for this very thing, Paul became 
the profoundest thinker of all holy men of the ages, 
who have written by the inspiration of the Holy Ghost; 
so that Paul’s epistles to the churches shall ever remain 
the deepest of ‘the deep things of God’ revealed in the 
Scriptures of truth. Not Moses the great Lawgiver, 
not Isaiah the chiefest of the Prophets, not David the 
sweet singer of Israel, hath written so deeply nor so 


“I Have Fought a Good Fight!’ 115 


divinely as hath our wonderful Paul. Though dead, 
he by those writings yet speaketh and shall speak more 
and more mightily as the years increase, until there 
shall be time no longer! And his mighty missionary 
labors shall bear measureless fruit through ages yet 
unborn. 

“Beloved, the Lord hath revealed unto my soul 
visions of the far future; down the ages I have seen 
our Paul, standing the princeliest figure in all God’s 
chosen Church, molding the thought, inspiring the am- 
bition, inciting the zeal, impelling the labor, and evok- 
ing the heroism of a thousand generations of faithful 
Christians! | 

“And now, hearken unto me, Beloved, while I de- 
liver to you the mysterious message sent from the 
Unseen. 

“Yesternight as I lay upon my couch after long 
wrestling with God in prayer with great strivings of 
spirit, it seemed to me that gently as I were falling on 
sleep I was lifted upon the golden pinions of a mighty 
angel and borne far aloft through the silent boundless 
regions of the sky. I know not for how long we jour- 
neyed, but at last we came within the gates of that 
City which hath foundations, whose builder and maker 
is God. There I did see ten thousand times ten thou- 
sand and thousands of thousands, an innumerable 
great multitude out of every kingdom and tribe and 
people and nation, standing before God and before the. 
Lamb. The sky was above them all like unto a vast 
vault wrought from a radiant diamond; the earth be- 
neath the feet of all was of pure and luminous gold; 
the air about them all was a gloriole of light. All faces 


116 Paul: The Dramas End 


were bright with unmeasured bliss, all eyes were deep 
with divine vision, all lips overflowed with song. 

“Then I dared to lift mine eyes on high, and behold 
I did see the very throne of infinite glory whereon was 
seated the SON OF THE HIGHEST, Jesus the Crucified. 
And, lo, close at his right hand was a seat of wondrous 
beauty, having a writing in gold which said, ‘ror THAT 
ONE FOR WHOM IT HATH BEEN PREPARED OF MY 
FATHER. And on that seat of chiefest honor I did 
see, yea, with these eyes did I behold, PAuL—our own 
Paul for whom we weep to-day! And when I saw it 
I was glad. 

“His face was wondrous glorious to look upon, and 
full of sweet content. But that which I did most note 
was, that his eyes seemed to see naught save ONE only: 
he was ever gazing full into the face of Jesus! And 
gazing, he was transformed into his very likeness! 

“When I had looked long, the great angel caught 
me up again upon his shining wings and bore me 
swiftly back to earth; and he said to me, ‘Go thou and 
tell what thou hast seen, unto them who have loved 
Paul the beloved of the Lord! and I have told. 

“So let us follow Paul, even as he followed Jesus: 
thus shall we also win unto that PRESENCE OF THE 
GLORY! Amen,” 


VIII 
ELIJAH THE TISHBITE 


A Drama of Heroism 


NOTATION 


This was the first drama sermon preached at a morn- 
ing service, and therefore without the incidental assistance 
of special pulpit illumination and darkened room, The 
experiment definitely demonstrated however that the 
drama method is quite as adaptable to the somewhat 
more formal morning service as it is to the evening hour. 

At this time also was introduced the plan of dividing 
the Episodes up into Incidents; and experience seems to 
prove that this is a distinct improvement in method. 
Always the speaker has found it best at the beginning of 
the sermon and before going “into character” to give 
clearly from memory the titles of all the Episodes and of 
the Incidents under each one. This enables the audience 
to keep up with the development of the story from hav- 
ing seen the outline of it in advance. 


(HYMNS USED: 
“Before Jehovah’s awful throne.” 
“Our God, our help in ages past.” 
“How firm a foundation, ye saints of the Lord.” 


SCRIPTURE: 
I Kings 17: 1-16. 


RESPONSIVE READING: 
Psalm 115. 


BETA bs Sti B itr 


A Drama of Heroism 


EpIsopE 1: THE FLAMING PROPHET AND THE RECRE- 
ANT KING 


Incident 1. “Neither Dew nor Rain!’ 


(Time: about 910 B.C. Place: Samaria, some fifty 
miles northward of Jerusalem; capital of the Ten 
Tribes. After Solomon’s glorious kingdom had been 
rent in twain by the sin of Jeroboam and the amazing 
folly of Rehoboam, Solomon’s son, six kings have 
reigned in Samaria; and now Ahab, most wicked of 
all Israel’s wicked kings, sits upon the throne but 1s 
dominated by his yet more wicked wife, the heathen 
Jezebel. Sin 1s rampant everywhere. 

Suddenly as a flaming meteor from the sky the flam- 
ing prophet Elijah, unheralded and Iutherto unknown, 
faces the recreant king:) 

“Ahab, thou profane and wicked king, thus saith 
the God of Israel before whom as prophet spokesman 
here I stand: from this hour there shall fall neither 
dew upon the fields of Israel, nor rain upon her moun- 
tain sides, until that I as God’s prophet give the word. 


Thy sins and the sins of Jezebel thy wife have called 
119 


120 Elijah the Tishbite 


down upon a sinful and adulterous land this sentence 
of God’s wrath. I leave thee to thy woe: until the day 
of dread reckoning with thy heathen gods thou shalt 
see my face no more.” 

(He turns, sunftly departs, and disappears.) 


Incident 2. The Prophet and the Ravens 


“Behold, the Lord Jehovah, he hath sent me here; 
here have I dwelt in solemn solitude these many 
months. Dark, untrod wildernesses stretch around me 
far; wild beasts and birds the sole companions of my 
loneliness. Yet fiercest forest beasts do me no harm, 
seeming to know that I am sent of God. And great, 
black, flocking ravens bring to me at break of day, both 
bread and flesh for food; and again at evening hour 
they flying come, bringing once more in clasping claws 
both flesh and bread. The flowing brook supplies my 
needed drink. 

“Thus have I lived and fared these long months 
through, while from yon hill-top I have watched the 
far fields scorch and wither under blazing skies. No 
drop of rain hath fallen; nor hath one gentle dew at 
night come to refresh the parched and burning grass. 
The forests on the hills stand brown and dead; the 
whole land lieth smitten as by flame; drought and 
dread famine walk forth hand in hand through all the 
length and breadth of Israel! Shall not mine afflicted 
nation learn from this, that in truth it is an evil anda 
bitter thing to turn away from God? 

“But, alas, the husband of yon Jezebel is seated on 
the throne . . . and lying Baal prophets rule the land. 


A Drama of Heroism 121 


Long yet must God’s avenging wrath be poured upon 
this people, drunken with their sin!” 


Incident 3. The Meal That Wasted Not, the Oil That 
Did Not Fail 


(Brook Cherith has dried up; the word of the Lord 
has sent lus prophet to Zidoman Zarephath. Elijah 
drawing nigh to the village sees a widow gathering up 
dry sticks:) 

“Good woman, hast thou in thine house water that 
a prophet of the Lord may drink? And wilt thou 
fetch me some?” 

“Yea, my lord, 1 still have water, and will share 
with thee.” (She starts to fetch it.) 

“Woman, I pray thee, canst thou bring me food? I 
am faint from fasting through a long day’s walk. I 
ask but little from thy slender store—one morsel of 
bread to meet my pressing need.”’ 

“Alas, thou man of God, bread have I none! For 
my loved lad, and me his mother lone, remains of meal 
one handful in the jar, and in the cruse one little bit 
of oil. Our need is bitter; we are near to death!’ 

“Widow of Zarephath, in God’s name his prophet 
speaks. Make first from thy small store for God’s own 
servant but one small cake to meet his direr need; and 
thus saith Israel’s God the Lord: Thy jar of meal shall 
fail thee not, neither shall thy cruse of oil go dry, 
until the day God sendeth rain upon the earth. Be- 
lievest thou his word?” 

“Yea, lord, I do. The God of Israel never yet hath 
lied!” 


122 Elijah the Tishbite 


Eprsope Il: THr Test BETWEEN Two Gops 
Incident 1. “Art Thou He That Troubleth Israel?” 


(Third year of the drought. God’s time draws on: 
“Go thou to Ahab; rain shall come.” The king him- 
self, with his believing head-man, Obadiah, out seeking 
pasture for hws war-horses. Elijah meets Obadiah: 
"Gocry to) Ahab, ‘Here's Elijah!) Herel Gane 
frightened officer carries the message, and the wrathful 
king comes rushing upon the prophet:) 

“Ts it thou, thou troubler of Israel? I have sought 
thee far and I find thee here: beware now of my royal 
Wrath and sana 

“Peace, thou recreant king! Not I the troubler of 
Israel, nor the cause of Israel’s woes; but thou, son of 
Omri the evil one; thou, false worshiper of false 
heathen gods. 

“And now at my command, send thou through all 
thy smitten kingdom and call together unto Carmel’s 
mount the people of thy land, and all thy multitudinous 
prophets of black lies. The full time hath come, which 
three years agone I warned thee of, the day of dread 
reckoning with thy heathen gods. Let not one of thy 
prophets fail to come to that proof of gods by heavenly 
fire! Jehovah bids thee go; defy him not.” 

(The awed king goes as he is bid, and summons all 
Israel and the Baal priests up to the Carmel trysting 
place, the great assize.) 


A Drama of Heroism 123 
Incident 2. “The God That Answereth by Fire!” 


“Hearken, ye Tribes of Israel! Jehovah, God of 
Jacob your father, of Isaac, and of Abraham, would 
know why ye have all forsaken Him? Was it Baal 
who brought your fathers forth from Egypt’s cruel . 
bond? Spake Baal unto Moses on the flaming mount ? 
Was it prophets of Baal who wrote for you these five 
great volumes of the Holy Law? 

“How long go ye limping, Israelites, between two 
gods? If Jehovah be the true God, as I his one lone 
prophet do proclaim, then in that Jehovah’s name, turn 
ye from Baal, worship God alone! But if perchance 
it be (as yon king-flattering multitude of prophets 
say) that Baal is indeed the god of all the earth and 
skies, then if so please you, worship him as fit and 
chosen lord. Judge ye!’ 

(No answer comes from the assembled multitudes, 
but the people murmur and whisper to each other for 
and against the speaker. After waiting in vain many 
minutes for some decision of the great issue submitted 
to the people, Elijah the Tishbite speaks again:) 

“Then let the question be submitted to the judgment 
of yon skies! Hearken again, O Israel: Let there be 
builded two altars here upon this mount. Let this 
great multitude of Baal’s priests give us two bullocks 
for the sacrificial test. Let them choose one, slay and 
lay it in proper order on one altar high; then pray to 
Baal for the heavenly fire to fall! 

“And I likewise upon the altar of the Lord will lay 
the other bullock slain; then I will pray unto Jehovah 
God, beseeching that the heavenly fire may fall. And 


124 Elijah the Tishbite 


this shall be the test: whichever god shall answer by 
the fire—be it Baal, or be it Jehovah Elohim—ne 
shall be acknowledged and worshiped by you all, as 
true and valid God of Israel! What say ye, sons of 
Jacob? Is it well?” 

And all they make reply, ‘““The word is good!” 

(Swiftly the many priestly hands build Baal’s altar, 
while king and courtiers and the people watch. The 
bullock 1s slain and put in place, and allis ready for the 
solemn prayers. Four hundred praying priests form 
phalanx round the sacrifice, led in thew rhythmic, 
mystic, swelling cries by one who ts chief of all:) 

“B-a-a-l, O B-a-a-l, whom in solemn dread we 
worship, h-e-a-r u-s n-o-w! ... N-o-w h-e-a-r u-s, 
‘B-a-a-l, Lord of all the earth! . . ..O B-a-a-l 
B-a-a-l, to whom in solemn dread we pray, hear us, 
h-e-a-r us, h-e-a-r u-s, H-e-a-r U-s, H-E-A-R U-S, 
O BAAL HEAR) Hour atter; hour avemcan 
upon thee, cry to thee—must we still cry in vain? . 
Behold, O Baal, how we weep and bleed for thee! 
... send down thine holy fire upon the altar we 
have reared; devour the sacrifice we offer thee! .. .” 
(And thus over and over, round and round, goes the 
circle of their prayers:) “B-A-A-L ...O B-A-A-L, 
whom in solemn dread we worship, H-E-A-R U-S 
N-O-W!” 

“Hah, ye Priests of Baal, cry aloud; cry louder yet; 
and yet more loud! Your god is busy talking with 
some other gods it well may be, and hath not chanced 
as yet to notice you! Scream with sky-splitting tones, 
that he may hear! 

“Or perchance he hath on a journey gone, and ye 


A Drama of Heroism 125 


must call him back by mighty cries; so shall he hear, 
return, and fling down fire to you who pray! 

“Or even it may chance your god doth sleep, 
wearied by his toils in heavenly fields, and ye must 
wake him by yet louder yells!’ (So doth the desert 
prophet taunt his baffled foes!—and slowly sinks the 
sun towards the west.) | 

“Ho, Israel! Their time hath ended now. Come 
near to me!... From this ruined, long-forsaken 
altar of the Lord I choose twelve stones—our twelve 
tribes they represent. Upon this simple altar which I 
rear, behold I lay the bloody sacrifice. And now lest 
any doubt, or speak of fraud, pour ye three times four 
great vessels of water over all, filling even the ditch 
about the altar level full. No human fire can burn 
that water up! ... 

“Behold, O Tribes of Israel, the hour of evening 
sacrifice is come. Let every soul be worshipful the 
while I pray unto Jehovah Elohim, our father’s God: 


“Lord God of Abraham, of Isaac, and of Israel, 
Let it be known in Israel this day that THov art 
God! 

“Let it be known that I thy servant have done all 
by word from thee! 

“O Jehovah, hear me, hear and answer, I be- 
seech, that this thy people may be full as- 
sured that thou alone art God in Israel, and 
unto thee the hearts of all must turn! 

“Send now thy Fire!’ 


POH ieee Gi i olnil Lce oO HB REL OLD ticle io ee, 
yea, see! . . . The heavenly fire hath fallen from the 
skies! . . . The bullock sacrifice is all devoured in 
flame! ... The very rocks and dust are swallowed 


126 Elijah the Tishbite 


by that fire! ...O God of our fathers, that sky- 
fallen fire doth eat the water up, as though ’twere fat 
of lambs, or beaten oil! . . . (So cry the people in a 
great amaze.) “Baal is proven false, the God of Abra- 
ham is proven true! ...O men of Israel, we have 
sinned, we all have sorely sinned, in turning unto idols 
from our fathers’ God... . Jehovah, he is God; 
JEHOVAH, HE IS GoD!” 

(“And Elijah said unto them, take the prophets of 
Baal; let not one of them escape. And they took them; 
and Elijah brought them down to the brook Kishon, 
and slew them there.” ) 


EpisopE II]: Tor LoNELY WATCHER ON CARMEL 
Incident 1. “Go Again Seven Times” 


(“So Ahab went up to eat and to drink: and Elijah 
went up to the top of Carmel.” ) 

“Now, lad, go to yon westward slope, look far out 
over the great sea and bring me word that sign of rain 
appears. Here will I wait before the Lord and 
LAV, Vala 

“O God of Israel, through thy power alone all these 
great things are done by me to-day. O God, send 
now the rain thy servant hath foretold, I do beseech! 
. . . What seest thou, lad? Do clouds at once arise?” 

“Nay, Master, the sky is clear, the waters lie as still 
as death; there is neither wind nor mist nor cloud.” 

“Go back again, my lad, and watch with care... . 

“O great Jehovah, hear my urgent prayer! If rain 
come not, how shall I lift my head before the king? 


A Drama of Heroism 127 


He will scorn me as a prophet false. Send rain, I 
pray, and evidence my commission at thy hands! 
. . . How now, thou lad? Surely the clouds appear ?”’ 

“O Master, there is none in sight. Still clear the 
sky, dead calm the sea and air.”’ 

“Good lad, once more return unto thy post and 
BVAECIT IS ts 1's 

“O God of faithfulness, didst thou not promise me, 
Go show thyself to Ahab and the rain shall surely 
come? I claim thy promise, O my God. Send now 
the rain, according to thy word. . . . Thou comest, 
lad, to bring report of rising clouds!” 

“Not yet, good master; there is not a sign. The 
westering sun doth flame like unto a ball of fire; that 
fire the level sea flings back as red.” 

“Fear not, my faithful one; the rain will come. Go 
yet again for me and watch the sky... . 

“Do I not trust thee,O my God? And dost thou not 
reward the trusting soul? Oh, send the rain, thou God 
in whom I trust, that men may see my trust rewarded 
by my God! . . . Come, lad, what hast thou seen at 
last ?”’ 

“Still there is nothing. Sky and sea and sun are as 
they were, save that the sun sinks lower in the breath- 
less sky.” 

“Go back, go back, and watch once more... . 

“Thou God of Israel, look on thy suffering people, I 
do pray. Thy land is perishing for rain, but far more 
thy people perish for their God. The falling fire made 
them cry out amazed; but send the gracious rain that 
they may turn their hearts to thee and live! ...O 
lad, I pray thee tell me now that rain draws nigh!” 


128 Elijah the Tishbite 


“Alas, I cannot, for there is yet no sign of rain; no 
lightest wind, no smallest cloud appears.”’ 

“Nevertheless, we still will not despair! Go thou 
again and watch; again will I betake myself to 
PLaverniny « 

“O great and glorious God, myself am naught; all 
sons of men are naught compared with thee. But if 
rain come not men in scorn will say, ‘Elijah’s God cares 
not to keep his word.’ I am jealous for thy great 
name, O God: send rain, I pray thee, for thy great 
name’s sake! ... Dear lad, dost come to say my 
prayer is heard; that rain doth promise now?” 

“Would God that it were so, O Master mine! Nay, 
there still is nothing that appears.” 

“Six times, O patient son, hast thou returned and 
watched yon burning sky for coming rain. Go 
back this seventh time; methinks the end draws 
highs cai 

“Yea, Lord, my will I yield to thine: I strive not, 
urge not, argue not with thee. If thou send rain, ’tis 
good; if thou withhold, ’tis likewise good. Thy will, 
not mine be done!” 

“Hearken, my master; hearken to me now! Far in 
the west I see a cloud arise, a little cloud no bigger than 
my hand; but winds begin to murmur in the trees and 
stir the silver silence of the sea.” 

“Dear God, my prayer is heard! I thee adore.” 


Incident 2. “A Sound of Abundance of Rain” 


“Behold, the skies grow black with wind and cloud! 
The great rain of God comes sweeping o’er the 
Sea linea: 


A Drama of Heroism 129 


“Run, lad, and tell the king: bid him to order forth 
his chariot, prepared for swift drive to Jezreel in the 
plain, lest mountain torrents overwhelm his way. 

“But what is this wondrous flood of life I feel? As 
though the spirit of the mountain wind had entered me, 
my feet are as the feet of some wild roe!” 

(“And the hand of the Lord was on Elijah; and he 
girded up his loins and ran before Ahab to the en- 
trance of Jezreel.”) 


EpisopE [V: THE FIERCE QUEEN’s Furious HaTeE 
Incident 1. A Messenger of Wrath 


“Ho, all who dwell within! Tarrieth here Elijah, 
the Tishbite prophet from the Northern Hills? If yea, 
then in the queen’s name let him come forth anon.” 

“Yea, I am he: who calls?” 

“The messenger of august Jezebel, puissant queen. 
She bids me sharply speak to thee in haste, warning 
thee forthwith of her fierce wrath. Now hearken to 
this message which she sends by me: 


** ‘So let the gods eternal do ta me, 
Yea, even more and worse, if by to-morrow’s 
sun 
I make not thy life even like unto the life 
Of those my honored prophets thou hast slain!’ 


‘And Seer, take thou this word from me the mes- 
senger: Better were it for thee hadst thou not been 
born, than that fierce Jezebel find thee here alive to- 
morrow morn!” 


130 Elijah the Tishbite 
Incident 2. “He Arose and Went for His Life” 


“Haste, lad, oh, haste, and flee with me! As the 
Lord liveth, and as thy soul liveth, there is but a step 
between me and death. Take thou thy staff and scrip, 
and let us hence at once. Queen Jezebel will slay me 
here if I be found; her fury flames against me like 
fierce Tophet’s fires, and I have no defense.” 

“Whither shall we flee, dear Master, and how escape 
her wrath?” 

“All night must we journey southward through the 
dark; at daybreak we will hide us from the sight of 
men. Thus shall we journey night by night, and ever 
southward till we reach far Horeb and be safe.” 

“Alas, my Master, that is very far!” 

“T know it, yet must we even go.” 

(Thus they journey southward from Jezreel, avoid- 
ing traveled roads and thronging towns, until they have 
passed through all the Holy Land, to Beersheba on the 
furthest border of Judea’s coast. There Elijah leaves 
his worn and weary lad and goes alone a long day's 
journey into the Idumean wilderness.) 


Incident 3. “And He Requested for Himself That He 
Might Die” 


(The wearied prophet is seen fallen upon the ground 
beneath a juniper tree:) 

“All, all is lost. Defeated am I, hated, and cast out. 
I lived for God and loved God’s Israel; yet all my work 
was naught. Israel hated me, and Israel’s king; all 
hated God in whose great name I spake. God’s altars 


A Drama of Heroism 131 


they cast down, God’s prophets slew; God’s covenant 
they scorned, and me his Voice. I alone am left; why 
should I longer live? . . . O God, I pray thee, take 
away my life.’ (Overcome with sorrow and weariness 
he sleeps. ) 

“Elijah! Elijah! Seer of the holy God, awake! 
Arise and eat.” 

“What meaneth this? Who hath prepared this 
food? Here find I fire; and baken on the burning 
coals, a cake; and here a cruse of water close at 
NauGw eee my es. le willeatwand surink ss then) sleep 
soalnersgun at 

“Elijah, prophet of the living God, arise and eat. 
Horeb, the mount of God which thou dost seek, is 
distant many days which thou must walk. This food 
divinely sent shall give thee strength for all that weary 


3) 


Way. 


EpisoDE V: WitH Gop on “THE Mount oF Gop” 
Incident 1. The Voice in the Cavern 


“Fast have I come, and far. Now Horeb’s holy 
heights around me tower and I am safe; fierce Jezebel 
may seek me here in vain. In this cool cavern I will 
make my home, far from the strife of tongues and 
scorn of men. Here let me live in peaceful solitude, 
the world forgotten and by that world forgot... . 

“Hark! What is it that I hear? . . . what strange 
deep voice that speaketh from this cavern’s deeper 
depths of gloom?” 

“Elijah! Prophet of God to Israel, what dost thou 
here, far from thine own appointed work? Who gave 


132 Elijah the Tishbite 


thee leave to flee thy place, forsake thy charge? Speak, 
prophet of the Lord!” 

“T have been very jealous for the Lord God of hosts: 
for the children of Israel have forsaken his covenant, 
thrown down his altars, and slain his prophets with 
the sword; and I, even I only, am left; and they seek 
my life to take it away . . . therefore am I fled from 
fruitless labor, from a falling nation, and from hatred 
fierce.” 

“Hearken. I am the angel that fed thee in the wil- 
derness; companion unseen of all thy wanderings. I 
send thee now, Elijah, from this cavern dark to stand 
upon the mount before the Lord. Himself will speak 
with thee and be the Judge.” 


Incident 2. The Wind—the Earthquake—and the Fire 


(Smitten in heart and marveling, Ehjah makes his 
way towards the narrow outlet of lis cave through 
which he catches glimpses of things without, which 
suddenly spring up.) 

“Oh, awful sounds! I hear the roar as of ten thou- 
sand rushing tempest winds that storm along the sky! 
Beyond this narrow valley I can see great towering 
crags of rock uprooted by the wind, and flung far 
down upon the roaring depths below! Majestic, fear- 
ful sight—one half yon mighty mountain is torn loose 
. . . hurled in tremendous ruin to the plain. Infinite 
Force I see: O God of awful Power, do I see THEE?”’ 

“Not so, Elijah! (spake the solemn voice). Not in 
that wondrous wind doth God go forth.” 

“Oh, yet more awful things! The mountains reel 


A Drama of Heroism 133 


around me like as drunken men; the very earth is 
shaken to its depths. A mighty earthquake seems to 
hurl all things together in a horrid heap. Omnipotent 
Jehovah, God of all the earth, do I irdeed see THEE?” 

“Not so, Elijah; not in cae awful earthquake 
walketh God.” 

“But see the fearful rrre! Fire, that doth devour’ 
the solid earth! Fire, that seemeth to leap up and lick 
the sky! A flood of fire that like the great sea flows 
and flows, sweeping in tides as far as eye can reach. 
Oh, fierce and fearful fire! Thou God who dwellest 
in the holy Flame, in this unmeasured flame do I now 
look on THEE?” 

“Not so, Elijah! (that solemn voice responds). Not 
in that fearful fire doth God flame forth. ... 

“Not in the wind that rends and hurls; not in the 
earthquake’s power that overwhelms; not in the fierce- 
ness of the fire that burns doth God reveal the utmost 
of HIMSELF. These things are messengers of his, but 
God himself is Gentleness and Love. Go thou forth 
now, Elijah; God himself will speak to thee.” 


Incident 3. “A Sound of Gentle Stillness” 


(“And after the fire a still small voice. And Elijah 
wrapped his face in is mantle, and went out and stood 
in the entrance of the cave: and behold there came @ 
Voice unto him:’’) 

“Elijah, my prophet called and sent, what doest thou 
here in this far wilderness? Did I not send thee to 
Ahab and to Israel ?” 

“Yea, Lord of hosts, my God; and I have proved 


134 Elijah the Tishbite 


most jealous for thy Name. But Ahab hearkened not; 
Israel scorned thy messenger. Thy covenant forsaken 
utterly, thine altars overthrown, thy prophets slain, I, 
even I only, am left; my life they seek with bitter hate. 
My work was all in vain.” 

“T hear, Elijah; thou hast served me well, trusty 
and true while all seemed false but thee. Yet, to thee 
all unknown seven thousand faithful ones were found 
in Israel, the Lord’s Remainder in a faithless land. 
Nor was thy work in vain—nor ended yet. Go thou, 
return, stand in thy lot and serve: not wicked Jezebel, 
nor Ahab, nor backslidden Israel shall prevail to harm 
thee, kept by my right hand. And when thy work is 
finished thou shalt come in fiery chariot as a victor 
home. 

“Yet bear with thee henceforth this truth divine, this 
mystery the world nor knows nor comprehends—this 
which I have led thee to the wilderness to learn. God 
is not served the most and best by wrath, by bloody 
judgments poured on sinful men. My name is LOVE: 
by love my kingdom comes, until that HE shall come, 
the King of Love; who by the might of love divine 
shall conquer and shall rule o’er all the earth. Him 
do I reveal to thee to-day: behold Him now, the very 
Curist oF Gop! 

“Keep thou this secret locked within thine heart: 
tell it to none, for fullness of the time is far to come. 

“But thou, go thou and serve; stand in thy lot, my 
prophet as of old—until that thou my chariot shall 
see.” 

“Yea, Lord; I humbly, gladly go.” 

(Amen) 


IX 
ELIJAH THE TISHBITE 


A Drama of Destinies 


NOTATION 


If the apostle Paul be the preacher’s hero in the New 
Testament, Elijah is certainly his hero ideal in the Old 
Testament. Not so commanding a figure as the mighty 
Moses, nor so human and lovable as the sweet singer of 
Israel, David, Elijah yet surpasses both in a certain fas- 
cination of the heroic: and in the marvelous splendor of 
his death scene, even more than in the mysterious di- 
vinity of the death of Moses, Elijah’s story is matchless. 

In selecting Scripture passages to be read in connection 
with any drama sermon it is desirable, of course, to 
choose that which will best envisage, or certainly defi- 
nitely suggest, the main elements of the story. In this 
case that climax event, Elijah’s rapture up to heaven, was 
chosen. 

The writer would add that he himself found both the 
Elijah studies specially fruitful in inspiration for the pul- 
pit prayers. The last hymn in the list proved peculiarly 
appropriate. 


(HYMNS USED: 
“Praise the Lord: ye heavens adore him.” 
“Rise, my soul, and stretch thy wings.” 
“For all the saints who from their labors rest.” 


SCRIPTURE: 
II Kings 2: 1-15. 


RESPONSIVE READING: 
Psalms 149, 150.) 


PLAT Teri SH BYLE 


A Drama of Destinies 
EpisobE |: THe CriME THAT CALLS FOR THE CURSE 


Incident 1. ‘A Man’s a Man for a’ That” 


“Naboth, I, the king, would speak with thee concern- 
ing thy vineyard which lieth near my royal palace in 
Jezreel. It is my kingly wish to have that vineyard as 
a portion of my palace grounds. I will therefore give 
thee in its stead a vineyard larger and still better than 
thine own; or if thou dost choose I will pay thee a 
fitting price in gold. Speak, therefore, and let me 
know thy choice.” 

“Nay, King Ahab, neither one nor other do I 
choose.”’ 

“But, man, I am the king! The king’s will must be 
regarded: moreover I offer thee fairest terms, gold to 
the full value of thy land, or another vineyard better 
than thine own. I would do thee no wrong; I scorn as 
king to take advantage of thy lowly rank to seize the 
land which I desire. Yet my kingly will must be ob- 
served by thee. Which shall it therefore be: a better 
vineyard in exchange for thine, or gold to its full 
worth P” 

“Neither, King Ahab. The land is mine, an inheri- 
tance from my fathers and my sire. And God forbids 


that a son of Israel alienate his heritage, except for 
137 


138 Elijah the Tishbite 


direst need. Need I have none; from my loved vine- 
yard I and mine can live in good comfort and in full 
content. 

“T know that thou art king; as Israel’s king I honor 
thee—though I could honor more wert thou more 
faithful unto Jehovah, Israel’s God. But if thou wert 
tenfold king, I would not for fear or favor sell thee 
mine inheritance.” 

“Now as I live, thou art a churlish and ill-favored 
fool! Get hence and see my face no more, lest I 
should do thee harm.” 


Incident 2. Jezebel Will Get That Vineyard for 
the King! 


“Dear husband Ahab, why is thy countenance so sad 
to-day? Thou dost lie here upon thy couch, refusing 
food and all fair things of life. Shall I summon thy 
physician? Art thou sick? What aileth the, O 
Ahab, my dear husband and my king?” 

“Nay, Jezebel, my royal wife; I am not sick in 
body, though I am at heart—for that, physicians hold 
no remedy.” 

“Alas, my spouse, what is it that so troubleth thee? 
I pray thee tell.” 

“Thou knowest, love, that vineyard fair, hard by our 
palace in Jezreel? I have desired it as mine to make 
thereof a garden of rare herbs for our delight: and 
behold that churlish Naboth who doth own it hath 
with ill words refused it me, at any covenant or price. 
My heart was set on it—and I am sad.” 

“What, Ahab, thou royal man! Art thou not then 


A Drama of Destinies 139 


the king in Israel? Thou dost not reign, the while thou 
dost permit a low-born churl’s defiance of thy kingly 
will. Give me thy royal seal: I'll get for thee that 
vineyard, and forthwith. Arise, eat bread, make merry 
as the king is wont: think no more upon the vineyard, 
till I bring thee word.” 


Incident 3. “The Last Argument of Kings” 


(The house of Ben-Ezra, chief of the council of Jez- 
reel. Gathered there are all the councilors of the city. 
Ben-Ezra speaks: ) 

“Ye elders and nobles of Jezreel, I have received 
from our august Jezebel, puissant queen, an urgent 
letter sealed with King Ahab’s seal, which readeth 
thus: 


“* “COUNCILORS : 

“““As soon as this royal message reacheth you, pro- 
claim a fast and an assembly in Jezreel; bring forth 
Naboth with all solemnity, set him aloft, on trial for 
his life; seek out two fellows of the baser sort who can 
be hired with gold, and bid them witness against Na- 
both as traitor to his king and God. Then on that wit- 
ness have him forth at once; see that he be stoned in 
his own plat of ground. Let nothing fail of this which 
I command, lest my royal wrath be visited on all. 

“Behold the seal and signature, 
“ “QUEEN JEZEBEL.’ 


“Councilors, ye have heard the queen’s decree. Our 
hearts, our wills, our consciences, lie in her hand: we 


140 Elijah the Tishbite 


must forthwith fulfill the queen’s desires. What is 
your vote, ye nobles of Jezreel?”’ 
(All) “Let it be done as Jezebel commands.” 


EptsopeE II: A CursE CoMETH UPON THE KING 
Incident 1. “Naboth is Not Alive, but Dead” 


“My royal husband, I have good news for thee. The 
vineyard which thou didst so desire is thine: behold I, 
Jezebel, do give it thee. Go down to Jezreel, king, and 
take it for thine own.” 

“My love, a woman wonderful art thou! ’Twas 
scarce yestermorn that thou didst promise it; to-day 
thou bringest me the word of joy. Thou art my peer- 
less wife and queen! But tell me, love, how this hath 
come to pass?” | 

“My king, seek not to learn whence cometh every 
good! Doth it not thee suffice to know that Naboth, 
yon churlish fool who wrought thee such despite, will 
so defy thy royal willno more? ... 

“Naboth is not alive, but dead.” 


Incident 2. “The Curse of the Lord is in the House 
of the Wicked” 


“Elijah, Elijah, prophet of the Lord thy God!’ 

“Speak, Lord, thy servant waiteth for thy word.” 

“Go thou to Jezreel. Front that king Ahab, and 
curse him in my name. Wicked Jezebel by fraud and 
force hath caused the death of Naboth, to this end that 
Ahab may seize on Naboth’s vineyard as his own. 
The king hath gone to take possession of the blood- 


A Drama of Destinies 141 


stained land; there shalt thou find him. Go forth- 
with.” 


Incident 3. “Hast Thou Found Me, O Mine Enemy?” 


“King Ahab, hast thou even killed the owner, and 
also seized his land? The cry of Naboth’s blood 
ascendeth unto God, thou guilty king!” 

“Gop! Scarce do I come within the bounds of 
Naboth’s vineyard, when behold, Elijah! . . . tower- 
ing before me like that fiery pillar of old days flaming 
with wrath on all its fiery front! ... 

“Hast thou found me, O mine enemy?” 

“T have found thee—because thou hast sold thyself 
to work iniquity. And thy reward? A mess of pot- 
tage—with a curse from God. Hearken therefore to 
God’s word by me, thou wicked king. Thus saith 
Jehovah, God of Israel: In the selfsame place where 
wild dogs roaming seeking for their food licked up 
the blood of murdered Naboth slain by thee, in that 
same place shall wild dogs lick thy blood, yea, even 
thine, though thou be king. 

“Nor shalt thou be alone, unhappy man, in this de- 
struction called down by thy sin; for thy posterity shall 
be cut off, thine house shall be as that of Jeroboam 
cursed of God. 

“And as for Jezebel thy wife, who taught and stirred 
thee up in wickedness—by the rampart of Jezreel shall 
dogs devour her carcass; so that none may bury her, 
nor any say: Here lieth Jezebel, who was the Queen. 

“OQ -earth, earth, earth, bear witness! And ye 
heavens, behold! Who ever equalled Ahab in dark 


142 Elijah the Tishbite 


sin? Who so forsook the one true God to follow idols 
that can neither hear nor help? Ahab shall therefore 
sink beneath the blighting curse of God; and none shall 
mourn.” 


Eptsope. Ill: > “CarREtLESS SEEMS JTHE” “GREAT 
AVENGER!’ 


Incident 1. Ahab’s Apparent Prosperity 


(Terrified by the curse pronounced upon him, Ahab 
humbles himself for a time before the Lord, and God 
gives him a further chance. Shortly before this time, 
by God’s help, Ahab has won two great victories over 
Ben-hadad, king of Syria. His policy now 1s to 
strengthen Israel by an alliance with Judah and Jeru- 
salem against Syria. The king at Jerusalem, Jehosha- 
phat, 1s willing; goes down to Samaria in state; 1s 
welcomed by Ahab with a great feast. Ahab speaks:) 

“The past of strife between Judah and our Ten 
Tribes is all forgotten, O glorious king Jehoshaphat. 
There is a league of friendship between thee and me, 
O king. Wilt thou go with me to war against Syria 
to take again Ramoth-gilead, which by right is mine?” 

“Yea, Ahab, king of Israel, I will go; my people 
and my chariots of war are all at thy command. Yet 
enquire, I pray thee, at the word of God to-day, that 
we may know if He will grant success.” 

“Behold, Jehoshaphat, here be four hundred 
prophets I have called, of whom we may en- 
QUITe aie: 


A Drama of Destinies 143 


“Hearken, ye prophets whom Queen Jezebel doth 
feed, shall I now go to war against Ramoth-gilead, 
or shall I forbear?” 

“Go up! For the Lord shall deliver it into thy vic- 
torious hand. Go up and prosper, O great King!” 

“Hear these, Jehoshaphat, how with one voice they 
prophesy success!” 

“Yea, that is good: but do they speak for our 
Jehovah God? Hast thou not here, O Ahab, one 
prophet of the Lord beside, that we might enquire of 
him ?” 

“One whom I hate! Micaiah, son of Imlah: but he 
never prophesieth good concerning me. Yet though I 
hate him I will have him here, if thou require.” 

“Let not the king be grieved.” 

“Messenger, bring hither with all haste Micaiah, son 
of Imlah, prophet of the Lord.” 

(The messenger finds Micaah, and having delivered 
the king's command says to im:) 

“Behold, Micaiah, all other prophets have spoken 
good: let now thy word be as the word of one of 
them.” 

“As the Lord Jehovah liveth, what he giveth me to 
speak, that only will I speak.’ 

“Micaiah, we await thy word. Shall we go against 
Ramoth-gilead to battle, or shall we forbear ?” 

“Go up and prosper! For the Lord shall deliver it 
over unto thee.” 

“Come, come; no mockery! Tell me the truth at 
once.”’ 

“T saw all Israel scattered on the hills. ‘These have 


144. Elijah the Tishbite 


no king or leader,’ said the Lord; ‘let each return unto 
his house in peace.’ ” 

“Did I not tell thee, king, that evil only, he would 
prophesy?” 

“Then hearken, Ahab, to the word of God!— 


“T saw in my vision Jehovah seated on his throne; 
Around him stood in serried ranks the heavenly hosts; — 
Then spake the Lord: ‘Who shall entice the king of 
Israel 

That he may go and fall at Ramoth-gilead in fight ?’ 

Then came one spirit forth, O king, and caused 

All these thy prophets to speak lies, that thou mayest 
fall. And fall thou shalt! 

If thou return at all in victory and peace 

Jehovah hath not spoken at my mouth. Bear witness, 
Israel!” 


Incident 2. The Battle at Ramoth-gilead 


(“So the king of Israel and Jehoshaphat, king of 
Judah, went up to Ramoth-gilead.” ) 

“Jehoshaphat, thou noble king, I leave to thee the 
glory of the victory to-day. Do thou go into battle 
in all the splendor of thy kingly robes, and lead the 
hosts. As lowly officer will I disguise myself and fight 
unknown. So shall the splendor of the triumph be 
unto thee alone, my brother and my friend.” 

(The king of Syria gives orders to his men:) “Sol- 
diers, my quarrel to-day is with Ahab, king of Israel, 
alone: fight therefore with none else. Range ye 
through all the hosts and find my foe; smite him to 
death and victory is mine! ... Set forward now; 
fight bravely; win us great renown!” 


A Drama of Destinies 145 


(A Syrian soldier speaks thus with himself:) “One 
arrow only in my quiver now remains. Would that 
with it I might smite Israel’s king! But who knoweth 
where he fights? Yet will I draw this arrow to its 
head and let it fly straight into yon massed multitude 
of foes: perchance its flight may find some mighty. 
warrior’s heart.” 


EprsopE IV: Gop’s CursE ARRIVES! 


Incident 1. “The mills of God grind slowly, 
But they grind exceeding smail.” 


“Jehu, my charioteer, turn thou thy hand and bear 
me from the host, for I am wounded sore. A flying 
arrow hath found a break between mine armor’s 
_ joints and pierced my bleeding breast. . . . Yet God 
forbid that I should flee the fight, and thus dishearten 
all my warriors brave. . . . Hold fast thy place here 
at the army’s front—but press thine arm unseen behind 
my back and stay me up, lest it be known that I am 
wounded unto death. And though my heart’s blood 
poureth from this wound, sound loud my trumpet now 

. and once again! Let Ahab’s army still go sweep- 
ing on!” 


Incident 2. “Le Roi Est Mort?’ 


“Jehu, thou charioteer of Ahab, what hath chanced ? 
Why sinks the king in thy supporting arms? Is he 
overcome with weariness ... or hath he wounds? 
Truly we left him in thy watch and care: if he have 


146 Elijah the Tishbite 


suffered thou must give account. Speak thou: what 
aileth Ahab, our dread king?” 

“Alas, thou noble captain of the host, THe KING Is 
Deap!”’ 

she kine is:dead!’.)...7) The kines dead wean. 
“The king is dead!’’-. .. “Ahab our king is dead! 
... swift flies the fateful word from mouth to 
mouth. And soon the spreading cry is heard: “To 
his own city, every man! Let each seek safety as he 
may! The king is dead: the army hath no master to 
command; let every man return to his own house in 
peace.”’ 

(“And one washed Ahab’s chariot in the pool of 
Samaria, and the dogs licked up his blood.’’) 


Incident 3. “And of Jezebel Also Spake the Lord” 


(Swift years sweep by. Jehu the son of Nimshi is 
master in Israel, and God hath laid on him the comple- 
tion of his curse on all the family of wicked Ahab. 
Jehu in his war chariot enters Samaria, where Jezebel 
with painted face and head attired, looks down upon 
lum from an upper window of her palace, and thus 
cries:) 

“Comest thou in peace, thou Zimri, thy master’s 
murderer? If so, ascend and let us plan together, thou 
and I; both of us mighty, we can rule the earth!” 

“Hah, temptress! I have commission from the Lord 
of hosts, and I am come to visit on thine head 
Jehovah’s curse! ... Ho, there! Be there any in 
those rooms that hold with me who am come in the 
great Jehovah’s name? Let him look forth... 


A Drama of Destinies 147 


Three strong eunuchs look out at me! Seize that 
wicked Jezebel and hurl her down! ... 

“The curse of God hath come to Jezebel! Drive on 
and crush her underneath avenging chariot wheels. 
.. . Now, Bidkar, my captain, let us seek in this her 
palace, food and drink; for we are wearied by our | 
journey long.” 

“Nothing loath am I, Jehu my king, for I have 
fasted since the early morn... .” 

“Now, Bidkar, if thou hast satisfied thine appe- 
tite, go see to that accursed woman, Jezebel, and 
bury her; for in truth the daughter of a king was 
SLEW E a cune 

“Jehu, my king, Jezebel have I sought, but found 
her not; save only skull gnawed bare, and bone of 
hands and feet. Wild dogs have dragged all else 
away, devouring as they went!” 

“Behold, O Bidkar, the curse of God fulfilled: for 
thus spake Elijah, prophet of the Lord: 

“In the portion of Jezreel shall dogs eat the 

flesh of Jezebel: 
Her carcass shall be as dung upon the open field, 
So that in Jezreel none shall ever say, 
This 1s Jezebel, who once was Queen, ”’ 


EpisopDE V: “From GLory To GLORY” 


Incident 1. ‘“‘The Chariots of Israel and the 
Horsemen Thereof!’ 


(“And it came to pass, when the Lord would take up 
Elijah by a whirlwind into heaven that Elijah went 


148 Elijah the Tishbite | 


with Elisha from Gilgal.” From Gulgal to Beth-el, 
from Beth-el to Jericho, from Jericho to the Jordan 
they journey, Elisha refusing to leave hs master. 
Elijah ceases to urge, and says:) 

“Come then with me, dear friend; together we will 
walk through Jordan’s flood. ... With this my 
mantle I will smite the wave. ... Roll back, ye 
waters! Make a pathway for the sons of God. 

“And now, my son, ask me what I shall do for thee. 
What is thy dearest wish?” 

“My father, all thy wealth is in the Spirit of the 
Lord. Grant me the first-born’s heritage: a double 
portion of the Spirit that doth rest on thee.” 

“A hard thing indeed it is that thou dost ask of me! 
Yet the Lord doth show me this, that if thou be stead- 
fast in thy thought and gaze, so seeing me when I am 
taken up, thy prayer is granted. This shall be thy 
sign,” 

“T see! I see! Yea, the sign is mine! Behold, 
Elijah in the chariot of fire! Behold the flashing glory 
of his face, transfigured as by the vision of his God! 
And see that multitude of flaming wings like angel 
charioteers that sweep the sky! My father, my father, 
the chariots of Israel and the horsemen thereof .. .! 
HALLE-LU-JAH !—He hath gone to Gop!” 


Incident 2. “With Him in the Holy Mount” 


(A thousand earthly years have come and gone. 
The aged apostle John speaks with lis own beloved 
disciple, Polycarp. The eager disciple cries:) 

“Hast thou indeed looked on that holy prophet’s 


A Drama of Destinies 149 


face? Hast thou beheld Elijah, God’s beloved? O 
John, my master, tell me I beseech: what was his 
seeming? describe in full for me his form, his face, 
his eyes—face, that fronted wicked Ahab’s wrath and 
showed no fear; form, that never felt the wrack of 
cruel death; eyes that have looked upon the living . 
God himself! Speak of Elijah, master; tell me all.” 

“Full many years, my Polycarp, have passed since 
we were with Him in the holy mount—with him 
whose glory there revealed surpassed all else. Not 
Moses, not Elijah great, could hold our eyes and 
thought away from HIM! 

“Yet do I remember all these many years the mystic 
splendor of Elijah’s face, the marvel of his glorious 
eyes. Even Moses wanted somewhat of his majesty. 

“Nor can I now describe. I only know he seemed 
to me as one filled to the full with flaming holiness; 
as one whose heart was given all to God—not one least 
corner kept for love of self. I seemed to see in his 
deep eyes that burning hatred of iniquity, which awed 
ungodly Ahab, Israel’s king—but deepened and mullti- 
plied a thousandfold by a thousand years of fellow- 
ship with God. 

“Long have I pondered, Polycarp, on that which we 
three saw in Elijah’s mighty, marvelous and mystic 
face when we were with him in the holy mount. 

“This is my lesson: 


“Life’s love and passion here 
Fixes the Soul’s fashion forever and for aye: 
Onward, all is growth! 
Elijah’s flaming passion was ever Holiness, 
His whole heart’s love was Gop: 


150 Elijah the Tishbite 


Therefore all ages of Eternity 
Will grow him more and more in Holiness; 
Will show him more and more of God! 


““May that great prize be thine, and mine, my Poly- 
carp!” 

(May that great prize be yours and mine, my 
people dear! Amen.) 


Xx 


JOHN, THE EAGLE OF THE 
JORDAN 


The Herald of the King 


NOTATION 


The Jordan Eagle is the later Elijah, coming in the 
spirit and power of that hero of old. “Among them that 
are born of women there hath not risen a greater than 
John the Baptist”: wherefore the grandeur of his life 
and the tragedy of his-death prove specially suitable for 
dramatic portrayal. This present sermon may stand asa 
typical case showing, first, the value of the dramatic 
method for giving vital interpretation of Bible incident 
and teaching ; and second, how measureless the work that 
drama sermons demand. For the preacher must become 
familiar with his chosen character in his personality, acts, 
words, and mission; then he must envision him, muse 
upon him, live with him, until his own spirit is per- 
meated; and then he must so act out, live out, his char- 
acter’s part as to accomplish a great double objective, the 
one dramatic, the other spiritual. For while he must give 
a true, vivid and artistic representation of character and 
happenings, the preacher must even more worthily inter- 
pret and impress the spiritual lessons which the Bible 
record means. For clearly, drama-preaching must always 
be preaching—never deteriorate into merely dramatic 
acting. ‘Preach the preaching that I bid thee”: in thine 
own way, but preach my word! 


(HYMNS USED: 
“Begin, my tongue, some heavenly theme.” 
“The race that long in darkness pined.” 
“On Jordan’s banks the Baptist’s cry.” 


SCRIPTURE : 
Matthew, chapter 3. 


RESPONSIVE READING: 
Psalms 11 and 13.) 


JOHN, THE EAGLE OF THE JORDAN | 
The Herald of the King 


EpisopE I: THe ANGELIC ANNUNCIATION 


Incident 1. Gabriel’s Message 


(An autumn Sabbath morning; the Holy Place of 
the Temple; time of burning the sacred incense; 
Zacharias, the aged priest mimstrant, stands with up- 
lifted hands at the altar alone in the sacred silence. 
Suddenly a wondrous sight: a radiant angel appears 
at the right side of the altar, half-enveloped by the in- 
cense smoke. He speaks to the startled priest:) 

“Fear not, Zacharias, thou holy man of God. Long 
have thy prayers ascended that God would grant thee 
a portion in the Hope of Israel: thy prayers were 
heard though the answer waited. Now the time hath 
come. Thy wife Elisabeth shall bear thee a son in her 
old age, and that son shall be the great forerunner of 
God’s Anointed One who is about to appear. He 
shall be a Nazarite from his birth, and his name shall 
be called John.”’ 

“But, O blessed Angel, how is a son possible to us? 
Canst thou not give me some divine sign that shall evi- 
dence the truth of thy promise?” 

“Zacharias, why dost thou doubt God’s message? 
Gabriel am I, that stand ever in Jehovah’s presence; I 


have brought thee straight from him a word that can- 
153 


154 John, the Eagle of the Jordan 


not be broken. Yet since thou dost require a sign in 
proof, thou shalt have a sign that will at once attest 
my message, reprove thine unbelief, and shut thee in 
with God. From this moment until thou dost see and 
confess his gracious promise fulfilled thou shalt neither 
speak nor hear a human word: only God meanwhile 
shall whisper deep thoughts unto thy soul.” 

(Zacharias trembling goes out unto the waiting 
people, lays fingers upon his dumb lips, lifts awe- 
struck face heavenward, and then guided by assisting 
priests makes his slow way from the temple, to pro- 
ceed to his distant home.) 


Incident 2. The Visit of the Virgin 


(A half year later the Virgin Mary arrives at the 
home of Zacharias and Elisabeth in the hull country of 
Judea, and salutes Elisabeth in love and amaze. Elisa- 
beth cries out:) 

“Blessed art thou, my kinswoman Mary—blessed 
above all other women! For indeed the Son which 
thou shalt bear is to be the Lord of Life. And how 
am I honored that the mother of my Lord should seek 
me out in my humble home! Yea, blessed is she that 
hath believed—believed with perfect and simple faith 
the promise sent her by the angel messenger. Thy be- 
lieving faith, Mary, is the crown of thy love to God!” 

“O Cousin Elisabeth— 


“My soul doth magnify the Lord. 
My spirit doth rejoice in God my Saviour; 
For he hath remembered his servant in her lowliness, 
And from this hour all ages will count me happy. 


The Herald of the King 155 


“Great things hath the Almighty done for me; 
And holy is his name! 
Age after age doth he show his mercy, 
Yea, to those that do reverence him. 


“Great are the deeds of his arm; 
He confoundeth the devices of the headstrong; 
Princes he doth dethrone, the lowly doth he exalt; 
The hungry he loadeth with gifts, empty-handed he 
sendeth away the rich. 


“Never forgetful of his mercy, 
He hath stretched out his hand to Israel his servant, 
Even as he hath promised to our fathers— 
Mercy for Abraham and for his race forever!” 


“Mary, I do rejoice with thee in truth! And now, 
beloved cousin and sister, abide thou with me these 
coming weeks that thou and I may hold sweet converse 
together in God.” 


EpisopE II: “Unto Us a Son 1s GIVEN”’ 
Incident 1. A Name for the Child of Promise 


(The months pass; Mary has returned to Nazareth; 
the fullness of time comes and Elisabeth bears a son. 
The women gather to rejoice with her, and to name 
her child.) 

“Hail, Elisabeth; all hail! Surely the Lord hath 
been gracious unto thee and hath blessed thee. We 
come to rejoice with thee in thy joy, even as we have 
sorrowed with thee in thy long sorrow of waiting. 
- Truly saith the Holy Scripture, ‘Hope deferred maketh 


156 John, the Eagle of the Jordan 


the heart sick; but when the desire cometh it is a tree 
of life.’ Thy long desire hath been granted unto thee; 
now it blossometh as a beautiful tree of life which 
groweth in the garden of the Lord, and it shall bear 
sweet fruit of blessing unto thee and thy husband 
Zacharias. s 

“And now, Elisabeth, kinswoman and friend, we 
come as is fitting and right, to bestow upon the son 
God hath given thee a worthy name. And what name 
more worthy, more revered, and more meet for him 
to bear than that of his godly father? We will there- 
fore name thy son the name of thy beloved husband 
Zacharias.” 

“Friends beloved and kinswomen dear, I do thank 
you for your loving kindness and your help; your 
words are indeed sweet to mine ears. But as pertaineth 
to the name, Zacharias it cannot be. Nay, his name 
is John.” 

“But, Sister Elisabeth, why that name? Thou hast 
none near of kin who bear the name of John, neither 
thy husband’s father nor thine own, nor grandsire, 
brother, cousin, nay not one. Shall we not call him 
Zacharias then ?” 

“Nay, his name is John.” 

“What saith his father, friends? Ask him. Per- 
chance he shall choose Zacharias as the name. Make 
signs how he would have the infant called. Bring 
tablet and a pen.”’ 

“HIS NAME IS JOHN.” 


The Herald of the King 157 
Incident 2. The Song of Dumb Zacharias 


(Zacharias, immediately that he has written the 
name, springs to Ins feet, is face lighted with holy 
rapture, and lifting hands and eyes towards heaven 
he cries out in a great voice:) 


“Blessed be the Lord, the God of Israel; 
For he hath visited his people and wrought them re- 
demption; 
He hath raised up for us a Saviour in strength, 
Yea, in the house of David his servant. 


“So hath he promised of old by the lips of his 
Prophets ; 
To save us from our foes and the hands of our haters, 
To perform the mercy sworn to our fathers, 
Remembering his holy covenant of grace. 


“This was the oath which he sware to Abraham our 
father ; 
That freed from fear and the hand of our foes 
We should serve him uprightly and in pureness of 
heart 
In his very presence all our days. 


“And thou, Child, shalt be called Prophet of the Most 
High, 
Going in front of the Lord to make ready his way; 
To give unto his people the knowledge of salvation, 
Through the remission of all their sins. 


‘All this due to the tender mercy of our God; 
Who will make the Dawn to break on us from 
Heaven, 
To shine upon those sitting in the darkness of death, 
To guide our footsteps into the Highway of Peace.” 


158 John, the Eagle of the Jordan 


Ertsope Ul: “Your. Younc “MEN “SHALE SEE 
VISIONS” 


Incident 1. A Midnight Vision of Marvel 


(The child John grows to young manhood under the 
godly tramng of ws parents, meanwhile seeing and 
learning to estimate the religious sham and measure- 
less sin of Israel of his day. Zacharias and Elisabeth 
die when John 1s some twenty years of age; the young 
man then turns from the “organized hypocrisy’ of 
Jerusalem, and seeks God in the mighty solitudes of 
the wilderness. A cave his home, locusts and wild 
honey is food; cold water his drink; and as for rai- 
ment, merely the old prophetic garb, a coarse hair-cloth 
tunic with leathern girdle. So faring, he spends the 
years of lis life until he is thirty im the vast solitudes; 
communing with God and his own great soul; seeing 
visions, dreaming dreams, and learning lessons of 
measureless meaning. Thus is the Prophet of the 
Highest prepared for his Work!) 

“Oh! wondrous sight! All the night have I watched 
here at my cavern’s mouth, communing with nature and 
the World Unseen. At eventide I beheld the sun go 
down into vast banks of dismal clouds, where its 
splendor was all quenched in gloom. . . . Even so the 
glory of my Nation’s past seemeth to be sinking now 
into a night of shame; and over that setting sun God 
writeth yon word of woe, Ichabod—for the glory is 
departed from his Israel! 

“After the dread sunset came the Dark—an Egyp- 
tian blackness that could indeed be felt. Then sud- 


The Herald of the King 159 


denly from that blackness there flamed a shaft of fire, 
flung from above upon the trembling earth. Swift 
following upon that flame a Voice of anger pealed, 
like as though Jehovah hurled in wrath great, dreadful 
curses on our sinful land! 

“And then for hours the Fire did follow Voice, the 
Voice did follow Fire; and hot rains heard I falling 
fast, which sounded to me like to splashing blood upon 
the withered grass. I seemed to hear a stern whisper 
in my soul which said, ‘Except my people do repent 
and turn, even thus shall Israel be stormed upon with 
blood! Yet for all this his anger turneth not away, but 
his avenging hand is stretched out still.’ 

“But afterward the tempest calmed itself to rest; 
once more Arcturus and the Pleiades shone out; far in 
the east I caught the promise of the coming Dawn; 
then suddenly the morning star appeared, forerunner 
of the glorious golden sun. And as I gazed my heart 
erew hot within me and I heard or seemed to hear 
again the words that my sire had murmured to me, 
yea, many a time when I was still a little lad, 


“And thou, my Child, shalt be the Herald of the 
Dawn, 
When that the Dayspring from on high shall visit 
us!’ 


“My God, what meaneth it? Where stays the 
Promised One for whom true Israel must wait and 
mourn? And doth the time indeed draw near? And 
who and what am I? Am I indeed the Herald of the 
King? Sometimes I seem to feel within my soul thy 


160 John, the Eagle of the Jordan 


true and valid call... and yet I know not where 
thou wouldest have me go, what do, nor how fulfill thy 
charge. 

“But now behold, the glorious sun hath arisen and 
is flooding the earth with light; surely the Sun of 
Righteousness shall ere long arise with healing in his 
wings! Yea, I do feel it! I know not when, nor 
where, nor how it shall come to pass, but soon the 
true Light must shine, the darkness flee away before 
the Sun! 

“T will now satify my simple bodily wants with 
locusts, wild honey, and water from the brook; and 
then will I betake myself again to searching the Scrip- 
tures of truth, where God reveals his will to those who 
truly seek.” 


Incident 2. Searching God’s Scriptures 


(John 1s seen under a great spreading tree near the 
cavern entrance; he is seated on the mossy turf, poring 
over the roll of the Scriptures. He finds and reads 
aloud many great prophecies of the Coming One:) 

“Ah, in these sacred Scriptures I do see the promise 
of the Messiah sure! Of him doth Moses write in 
this the Law; and even the unwilling Balaam giveth 
glorious witness unto him. Concerning the Coming 
One, that chief of all the Prophets, Isaiah, doth with 
pen of fire write marvelously of him, picturing the very 
Messiah and his Messenger. In Jeremiah-have I seen 
‘the Lord our Righteousness’ foretold; and in Daniel, 
great prophecies of the ‘Son of Man.’ Yea, in all these 
sacred books do I discern the Promised One of God, 


The Herald of the King 161 


as clear as looking on yonder stream I see the image 
of the sun!” 


Incident 3. Jehovah Summons His Herald 


“John! John! John!” 

“Who calleth me?” 

“John! John! John’ 

“Hearken, O my Soul! Is this the call of God?’ 

“JoHN! Joun! Joun!” 

“Speak, Lord, thy servant heareth! Behold I pros- 
trate lie in thy dread Presence. I await thy holy will.’’ 

“John, thou son of Zacharias, stand up upon thy feet 
and hear. | 

“From before thy birth I have called and chosen 
thee to be the Herald of my Son; thou shalt go before 
his face to make ready his way. I send thee to a 
rebellious and sinful people; thou shalt hear the word 
of my mouth and warn them from me. Thou shalt be 
to them a hammer to smite, an ax to cut down, a fire 
to burn and destroy. Thou shalt search the heart of 
sinners with the lightning of my truth; thou shalt call 
back my wandering people to their God. Thou shalt 
cry, Repent! Repent! Repent! and evermore shall thou 
proclaim the coming of the King. This is thy mes- 
sage :—Sin, and Wrath, and Woe—yet grace to all who 
will repent and turn! The Kingdom draweth nigh! the 
King is come! . . . Go forth at once and preach!” 

“Thy servant, Lord—thy ready slave am I! Forth- 
with I go.” 


162 John, the Eagle of the Jordan 


EpisopE IV: “A Voice, CRYING IN THE WILDER- 
NEss!”’ 


Incident 1. Proclaiming the Coming King 


(Fast and far the report spreads that a great Prophet 
hath once again arisen im Israel; that down by the 
Jordan he preaches in the power of God. Crowds pour 
out from city and village and farm to hang breathless 
upon his word.) 

“OC) Earth, Earth, Earth, hear the word of the Lord! 
Woe unto thee, Israel, for thy sins! Thy whole land 
decayeth; all thy people lie in wickedness; all hands 
are soiled with sin. Ye tax-gatherers, officers of the 
law, ye steal and rob; ye soldiers, guardians of the 
peace, ye do violate the peace and commit crime; ye 
scribes and Pharisees, ye are of vipers’ brood, and 
keepers of the Law have become the contemners 
thereof: yea, and our very high-priesthood hath passed 
into alien and wicked hands. Shall not God be 
avenged upon such a nation as this? Behold the Lord’s 
battle-ax is gleaming on high, it is also very sharp, it 
will descend and smite to the heart of the Tree! Re- 
pent, repent, O Israel, lest God’s wrath fall upon thee 
soon!” 


Incident 2. “Who Art Thou, Then?” 


(A deputation from the Sanhedrim at Jerusalem 
speaks :) 

“Hearken, thou preacher who dost condemn the 
land: who art thou now? And by what authority com- 
est thou? Who gave thee right to speak thus ill of 


The Herald of the King 163 


all, accusing priests and godly men of sin? We are 
from Jerusalem the holy; we are sent by those whose 
word is law in Israel. What sayest thou therefore of 
thyself? Speak!—that we may carry back report to 
them who sent us. Art thou perchance the Promised 
One of God?” 

“Nay, not the Christ of God am I; not that!” 

“Art thou Elijah, then, thou preacher bold ?”’ 

“Elijah am I not, indeed!” 

“Art thou that Prophet, then, the world awaits?” 

“T answer, No!” 

“Who art thou then, and what thy mission here? 
And why dost thou baptize, since thou art none of 
these?” 

“T am the Voice of one who cries. I am but a 
Voice; the voice is nothing, the message that it speaks 
is all. I, myself, am naught, but hearken ye to the 
message God doth speak by me, his Voice! I am the 
Voice of one crying in the wilderness, as saith the 
ancient Prophet in the Book. And my message from 
the Lord is this: Make ready the highway for the 
coming of the King! Level up every valley; level 
down every hill; build a broad straight road and re- 
move every stone; that the King may come, and that 
all men may see the salvation of God! Repent, repent, 
and turn: the King is nigh!” 


EpisoDE V: THE BAPTISM OF THE KING 
Incident 1. “Then Cometh Jesus!” 


“John, son of Zacharias, messenger of the Most 
High, I come unto thee for baptism. I present my- 


164 John, the Eagle of the Jordan 


self here with all these other sons of men who seek 
baptism at thy hands. I am their brother; I am one 
with them. They come to wash away their sins; I 
come, as taking part with them in flesh and blood, that 
I may share unto the full their place and state. I 
would be numbered with transgressors, that sinners I 
may redeem. Baptize me, John.” 

“O Holy One, I dare not! I know not who thou 
art; but thine eyes are deep and pure; thy voice is 
gentle as the mourning dove’s; upon thy face no 
thought of sin hath set its mark! I feel that thou art 
holy—yea, holier far than I. My spirit sinks abashed 
in the pure presence of thine own! O, Holy One, I 
need from thee the baptism! Thou needest none from 
me. I dare not, foulest sinner as I feel I am, presume 
to wash thee, Sinless One, from sin!” 

“John, faithful servant of the Holy God, it is fitting 
that thou do as I have said. Not to wash away my 
sins (for I have none) come I to thee; but that all 
righteous requirements of the Law may be fulfilled. I 
know thy true heart, and why thou dost shrink back; 
but that which I require do thou fulfill. Suffer that 
it be so now. 

“Baptize me, John.” 

Cea LOL) tier Wa. 


Incident 2. The Witness of John 


(Jesus goes praying from the water, and at that mo- 
ment a wondrous sight is seen. The heavens open; the 
blessed Holy Spirit in a dove-like form descends in 
sight of all, and rests upon the head of the Nazarene 


The Herald of the King 165 


. . then seems to fill all lus being and radiate from 
Him a strange and mystic light. An awe-struck silence 
falls upon the multitudes. Then suddenly John cries 
out aloud: ) 

“"TIS HE! °’TIS HE! THIS IS THE PROMISED ONE! 
GOD'S CHRIST HATH COME! For God who sent me here 
gave me this sign: 


“*The skies shall stand ajar, the Spirit come 
Down from the opened heaven and rest on One: 
That One shall thus be witnessed as my King, 
The Holy One of God, Mine only Son!’ 


“Behold, O Israel, thy Redeemer and thy Lord!” 


Incident 3. The Witness of the Father 


(Swift following John’s cry a great answering V o1ce 
comes from Heaven, the Infinite Father speaking to 
the Man:) 

“THOU ART MY SON, MY WELL-BELOVED; IN THEE IS 
MY DELIGHT.”’ 





XI 


JOHN, THE EAGLE OF THE 
JORDAN 


The Desert Eagle’s Death 


NOTATION * 


One of the most fascinating and valuable things in 
drama-preaching is the opportunity for vivid and vital 
Biblical interpretation. Many a Bible passage can be 
interpreted and made‘clear and living to the hearers by 
acting out the scene in its reality and truth. Indeed, no 
labored and scholarly explanation or argument can have 
nearly the effect upon the mind, that is made by a true 
to life setting forth of that Bible passage in the repre- 
sentation of the acts and conversation of the living char- 
acters by a living actor. . 

The preacher of drama sermons is constrained to think 
and to feel down deep into the characters and incidents 
he would portray, so as actually to make the Bible truth 
live before his hearers. And for this the Baptist’s story 
gives special opportunity, and makes insistent demands 
upon the preacher’s faculty of imagination and represen- 
tation: if his insight be clear and comprehending he can 
do more to interpret this Scripture aright than could an 
armful of commentaries. 


(HYMNS USED: 
“Come, let us join our cheerful songs.” 
“Come, let us join our friends above.” 
“For all the saints who from their labors rest.” 


SCRIPTURE: 
John 1: 35-51. 


RESPONSIVE READING: 
Psalm 7.) 





JOHN, THE EAGLE OF THE JORDAN 
The Desert Eagle’s Death 


EpPtIsopE I: “BEHOLD THE LAMB OF Gop” 


Incident 1. Giving Up Best Friends to Jesus 


(Immediately after lis baptism Jesus is driven by 
the Spirit into the wilderness, where he endures forty 
days of fasting, subjected to Satan’s subtle and terrible 
temptations. Returning victor, he walks past where 
John stands with two of his disciples, Andrew and a 
beloved youth who also bears the name of John.) 

“Look there, dearest friends of mine! Behold the 
Lamb of God! Yonder walketh he whom God hath 
sent to be the saviour of the world, God’s anointed 
Messiah: the Sin-bearer, foretold by Spirit-filled men 
of old. Look on him, dear disciples of mine! Behold 
the Lamb of God, which taketh away the sin of the 
world.” 

“Master, O John our Master! Thou hast been 
much, so much, to us: new light, new leading, new in- 
spiration, new greatness in our lives . . . but, O rev- 
ered and honored teacher, there is something in the 
seeming of yon Man of Nazareth that draws us with 
a power we cannot resist! 

“We can never forget thee, and what thou hast done 


for us . . . but we pray thee for thy permission, that 
we may now go after him... yea, follow him 
henceforth as our Master! ... Oh, we must go! 


169 


170 John, the Eagle of the Jordan 


John, John, our great teacher, say that thou dost con- 
sent !”” 

“Dear followers of mine, ye know not how much I 
do love you! Nor can ye know how heartbreaking 
hard it is to see my loved disciples leave me to follow 
another master later come! 

“Vet, dearest of friends, I dare not and I would 
not hold you back from Him! When that the King 
cometh men must forsake the herald to follow him! 
He must increase, I must decrease: but my joy shall 
be filled to the full in seeing his divine glory enlarged. 
He is from above, God’s own Son; I am naught. Go, 
my children; go after him! Only, dear ones, forget 
not that it was I, your friend and teacher, who led 
you to the Son of God, and showed him unto you! 
Yea, go now, and henceforth follow the Christ of 
God!” (A great tear falls from John the Baptist’s 
eye, but is dashed away, as Andrew and John turn 
from him and run after the disappearing Nazarene. ) 


Incident 2. “Where Dwellest Thou?” 


“Friends, what seek ye, as ye come thus hastening 
after me?” 

“Rabbi, Master, we would speak . . . we long fora 
word . . . we would not transgress upon . . . Mas- 
ter, pray where is thine abiding place?” 

“Come with me, friends, and ye yourselves shall see. 
The Son of Man rejoiceth to talk with them whose 
hearts are hungry for the truth. Let us walk together 
down this woodland way. ... Here is the lowly 
tabernacle where abideth the Son of Man: enter in 


The Desert Eagle’s Death 171 


and tarry with me, for the shadows are stretched out, 
the evening draweth on. Let us now go in.” 

“Master, our hearts are wondrously drawn to thee. 
We do earnestly desire to hear thy words, to know 
what thou dost teach; for indeed, indeed our hearts 
are hungry for the truth of God. All the skies are 
dark in Israel. Our rabbis no longer teach us truth 
that is alive; and save only the Baptist John, there 
hath not arisen a prophet in Israel lo, these many years, 
to bring us truth from God. But we feel that thou art 
true; yea, the very Truth itself! And John the Bap- 
tist hath witnessed unto thee; yea, and we have re- 
ceived from him consent that we turn from him unto 
thyself . . . to be thy disciples, if we may.” 

“Friends, John the Baptist is my faithful herald and 
forerunner: he well hath done his work, and his shall 
be a great reward. But better is it for men to rejoice 
in the light of the sun than to gaze upon the morning 
star which doth precede the sun. I am the light of 
the world: he that followeth me shall not walk in 
darkness, nor in the dimness of the dawn. Come ye 
after me and I will make you children of the eternal 
Day. And now let us talk together of deep things of 
God.” 


Incident 3. Young Men’s Confidences 


“Andrew, thou art older than myself; I pray thee 
tell me now how thou dost think? Is not this man 
most wondrous of all that thou hast seen? My own 
heart is so on fire I scarce can tell my thoughts! This 
young, splendid, glorious man hath fixed his grasp 


172 John, the Eagle of the Jordan 


upon my very life; and all my being is enthralled by 
him. My mind, my spirit, and my soul, all are seized 
upon and held! I seem to be no more myself at all, 
but only something surrendered unto him. Did he ask 
me to die for him to-day, I truly think that I could die 
for him with joy! | 

“But, Andrew friend, how seemeth he to thee?” 

“O John, thou hast thyself expressed mine inmost 
heart. No man like this one ever have I seen; nay, I 
had never dreamed of finding such an one. He is 
above, beyond all other men on earth; there’s none 
like him amongst the sons of men. From this night 
forth I live his willing slave. 

“And now, dear John, I first must find my brother 
Simon and tell him! I'll say that thou and I have God’s 
Messiah found, of whom the prophets all did write. 
Pil bring my brother Simon to the Christ! Do thou 
find Philip and call him; Philip must find Nathanael 
and bring him. Thus shall the story spread; thus 
choicest men be brought to join the followers of the 
Nazarene, till all the true have come!” 


Episope II: “IN THE SPIRIT AND POWER OF ELIJAH” 
Incident 1. Ahab and Jezebel Hold Converse 


(This scene occurs in Herod's gilded palace of Julias, 
not far from the stern, strong fortress of black 
Macherus, to which Herod Antipas had carried Hero- 
dias when he had stolen her from her lawful husband 
and is own brother, Herod Philip. Entangled by the 
charms and dominated by the imperious spirit of 


The Desert Eagle's Death 173 


Herodias he had divorced his own wife, an Arabian 
princess; and now these two doubly guilty and doubly 
adulterous Idumeans, Herod Antipas and Herodias, the 
Ahab and the Jezebel of the New Testament, are living 
together in vice-regal splendor in the forest palace.) 

“Herodias, fair charmer, why is thy countenance in 
gloom to-day? I pray thee tell, that I may chase away 
the cause, dear heart!” 

“Thou canst chase away the cause if thou wilt chase 
away that man whom I do hate, the Baptist John! 
Why should he dwell here in our house of love, and 
look on thee and me with eyes of wrathful scorn? Nor 
is he fit companion for a princess and a prince—this 
rough-clad wanderer from the desert woods. Send 
him away, I do beseech thee, Love.” 

“Nay, my Herodias, nay: say not thou so. John 
Baptist is a holy man of God: and though he weareth 
hair-cloth, is not rude.”’ 

“Hair-cloth or velvet, he is full of wrath!” 

“Herodias dear, his wrath is not for thee, but for 
our crimes. He knoweth that which we have done 
and disapproves; he searcheth out the sins of guilty 
thee and me. Besides, all people hold John for a 
prophet now: who knoweth what revolt he may stir up 
if he accuse us to the common crowd ?” 

“Art thou the prince and ruler, then? And dost 
thou fear the might of common herds? Oh, I, were I 
a man, would show thee how to reign as king! And 
as for this unmannered Baptist John, naught is it to 
him what thou and I have done! Is thy heart weak, 
to tremble at his word? I snap my finger in his ugly 
face 


174 John, the Eagle of the Jordan 


“Hush, hush, my dear! Behold, he cometh now; 
and I must speak him fair. 

“Our welcome, John, thou prophet of the skies, thou 
holy man. Most glad are we that thou dost deign to 
grace our home and eat with us, commanding thus a 
blessing from above.” 

“To thy fair words I needs must answer thus: the 
Lord hath sent me here to speak his truth. That this 
is a palace meaneth naught to me who have ever dwelt 
beneath the open skies; nor is the food of princes more 
to me than locusts and wild honey; and for drink, the 
water murmuring o’er the stony brook. But I for 
thee have message from the Lord: do thou hear and 
heed it for thine own soul’s sake. 

“This princess is no lawful wife of thine! In God’s 
pure sight she is the truly wedded wife of Philip, thine 
own father’s son. It is not permitted unto thee to 
have thy brother’s wife—whom thou hast falsely 
stolen, leaving him forlorn. Fair is she to look upon, 
and her mind indeed is great—but since no wife of 
thine is she, her sin is also great; and likewise thine! 
And ever must thou say within thy soul, “God, angry, 
seeth all my sin!’ I pray thee, Herod, hearken to 
God’s truth: restore the wife whom thou hast stolen, 
to her lawful lord; take back thine own, so sinfully 
divorced ; repent of all thy sins, and live for God!” 


Incident 2. The Jealous Rage of Jezebel 


(Herodias snatches an ivory-handled stiletto from 
her girdle and madly springs at the prophet, as seeking 





The Desert Eagle's Death 175 


to stab him to the heart. Herod catches her in his 
arms and takes the weapon from her hand.) 

“O dearest Love, do not this dreadful thing! 
Wouldest thou slay a holy man of God, and bring the 
doom upon thyself and me, and all thy house and mine? 
Calm thyself, Love, and hearken to my words.”’ 

“Phlegon! Aye, Phlegon, thou slaveof mine; haste 
thee and come!” 

“Behold me, Lady, at thy will.” 

“Phlegon, strike down at once yon ruffian hair-clad 
fool! Kill him I say! Thy mistress gives command!” 

“Hold, Phlegon! I, Herod, am the master here! 
Get hence at once, nor dare to touch the prophet with 
thy sword. Get hence, I say!” 

(Herodias flings herself in a sudden passion of weep- 
ing upon a couch; then springing again to her feet cries 
out to Herod:) 

“Thou lovest me no more! How canst thou say thou 
lovest me and dost permit yon hair-clad fool’s affront 
to thine own wife? And since thou lovest me not I 
will not live! I pray thee, slay me here with thine 
own hand, Herod my King! Here, smite through this 
true heart and let me die.” 

“My Love, I love thee more than life!” 

“Then slay for me yon man who hath insulted me, 
past all that womankind can bear!’ 

“Nay, that I dare not do; God’s prophet he. But I 
forthwith will give command for thee, and slaves 
shall hurry him to dungeon deep and dark in black 
Macherus. There shall John the Baptist at his ease 
repent his witless insult to my loving bride. Come 


176 John, the Eagle of the Jordan 


hither, soldiers! Take this man away: shackle him 
in dark Macherus hold. 
“Herodias, my Love, he shall trouble thee no more.” 


EprsopE III: THE WITNEss OF JESUS TO JOHN 
Incident 1. A Heroic Heart’s Questionings 


(John the Baptist is kept im chains m_ black 
Macherus—and the months go by. Jesus is teaching, 
preaching, working miracles not far away; but he 
works no miracle to deliver John. The caged eagle's 
eyes grow dim in dreadful gloom. A few of his dis- 
ciples have access to him; and on a day of anguished 
questioning in is own soul he sends two of them to 
find Jesus and ask whether he be indeed the coming 
King or no. The disciples come to Jesus:) 

“Rabbi, Master, we are come to thee from John the 
Baptist, who lies in yon dread prison thou canst see, 
perched on high crag across the Jordan there. Lo, 
many months hath John in prison lain, suffering for a 
jealous woman’s wrath. He waiteth for the manifesta- 
tion of thy power. He bids us ask thee this, O Son 
of man: ‘Art thou the Christ that cometh, or must we 
wait Another?’ Answer, Lord.” 


Incident 2. Credentials of the Christ 


“Disciples of my forerunner John, stand ye here an 
hour and watch. I have much work to do for these 
great gathering crowds! eine utes aan 

‘Master of light and power! Behold I bring thee 


The Desert Eagle’s Death 177 


here my poor blind boy. For fifteen years, yea, all his 
life, he never yet hath looked upon my face nor seen 
the light. I am a widow, Lord, and this blind child 
my only help and stay. Master, I know that thou 
canst help me if thou wilt: have mercy on us, Lord, 
we do entreat!” 

“Yea, I will. Be opened now, blind eyes, and see 
the light.” 

“OQ mother, mother, mother, I can see! I see thee 
now, and clasp thee in my arms! O mother dear, kneel 
with me at the feet of him, the Lord, who hath done 
for us greatest things and made us glad! Love, tears, 
and thanks to thee, thou Blessed One!’’ 

“Now, Rabbi, Master, hear our anguished prayer! 
Behold our daughter on this pallet lies. She died this 
morning at the early dawn; and hour after hour we 
have struggled on, bearing her body unto thee, to cry 
for help. Master, have pity on our woe; speak but 
one word and our dead child shall live. Have mercy, 
O thou Christ of God, on us!” 

“T am the resurrection and the life. Talithi, cumi; 
maid, I say Arise! . . . Behold, thy daughter liveth. 
Lead her home.”’ 

“Thou gracious Lord, forevermore our hearts and 
lives are thine! O God! O God!’ 

“Ah, these many suffering, sorrowing, saddened 
ones! How my heart yearneth over these poor lambs. 
Come unto me, all ye that labor and are heavy laden, 
come! Come unto me and I will give you rest. 

“And now, disciples of my herald John, go your 
ways back to him and tell the things that in this hour 
ye have both seen and heard. Deaf ears unstopped, 


178 John, the Eagle of the Jordan 


blind eyes are made to see; lepers are cleansed, the 
dead called back to life; and to the poor the Gospel 
hath been preached. Say unto John, These are the 
perfect proofs that I am He: blessed, thrice blessed 
be that man who stumbleth not.” 

“Yea, Master, we will show to John these proofs 
that thou indeed art Christ!’ 


Incident 3. The Messiah’s Matchless Eulogy 


“And now, O multitudes, I speak to you of John. 

“What went ye out into the wilderness to see? 

“A reed shaken with the wind? 

“But what went ye out for to see? 

“A man clothed in soft raiment? Behold, they that 
wear soft garments are in kings’ houses. 

“But what went ye out for to see? A prophet? 
Yea, I say unto you, and more than a prophet. For 
this is he of whom it is written, Behold I send my mes- 
senger before thy face, which shall prepare thy way 
before thee. Verily I say unto you, among them that 
are born of women there hath not risen a greater than 
John the Baptist.”’ 


Episope IV: A SHAMELESS DANCE AND A SHAMEFUL 
OATH 


Incident 1. The Fallen Woman’s Cunning 


(Herodias and her daughter Salome, child by her 
wronged husband Philip, are im secret conference. 
Herodias speaks:) 


The Desert Eagle's Death 179 


“Daughter, there is somewhat I would have thee do 
for me; a measureless boon thy mother asks. Wilt 
thou now grant me what I ask, my child?” 

“My mother, there is nothing I would not do for 
thee!’ 

“Thou art true child of mine! 

“The thing I ask is this: to-night my husband holds ° 
high feast in honor of his birth, Many men, the 
noblest of the land, do gather here to do him praise. 
Wine will flow freely as the Jordan flood, and all 
make merry through a festal night. 

“T will that thou, when joy is at its height, blood 
hot with wine, go in the drapery of a dancing girl and 
in that giddy, whirling, heyday game show forth thy 
splendid beauty to their sight. The men will loud ac- 
claim thee, loudly praise; and then the king my hus- 
band, Antipas, will surely offer thee reward as thou 
mayest ask. Wilt thou then go to them, and dance 
for me?’ 

“Yea, mother, I will do as thou dost ask. ’Twill be 
much sport to please those gallant men. But if thy 
Herod offer me reward, what wilt thou that I ask of 
him for thee?” 

“Trust that to me! When thou hast won his prom- 
ise come to me, where I shall wait thy coming with 
tense heart: when thou dost come I’ll tell thee what 
to ask!” 


Incident 2. The Dance and the Oath 


(When revelry is at its height Salome, clad in the 
filmy garments of a dancing girl, slips from behind the 


180 John, the Eagle of the Jordan 


splendid hanging curtains at the door, and with glid- 
ing, sinuous steps begins her wanton dance, bending, 
swaying, undulating to the rhythm of sensuous music, 
whirling faster and faster, in and out, round and round 
amongst the cheering men, until the acclaim reaches its 
genith. Flushed and radiant the maiden pauses and 
stands still, nudst thunders of applause. Herod, half- 
drunken, struggles to lus feet and cries out m thick 
tones: ) 

“Bravo, bravo, fair maiden! That was richly done! 
IT yield thee palm o’er every dancing girl of earth! 
And as thou hast pleased my noble guests so well, I 
will reward thee. Ask me what thou wilt; and I do 
swear I'll grant thee thy request, unto half of all my 
kingdom and my kingly power! What wilt thou? Ask 
and have.” 

“T crave thy patience but one moment, Sire; I quick 
returuy 

(Salome courtesies and runs out to Herodias:) 

“Mother, mother, tell me quick: what shall I ask? 
He hath sworn to give me whatsoever I shall claim 
as my reward!” 

“Ask this which I shall whisper in thine ear. 
(Whispers.) Ask that!” 

“Oh-oo-o0-ooh! O Mother, mother mine, how mar- 
velous thou art!’ 


Incident 3. A Maiden’s Request 


(Salome runs swiftly back to the feasters, and stand- 
ing breathless, lustrously beautiful, before Herod 
Antipas, she speaks with queenly air:) 


The Desert Eagle's Death 181 


“T will that in fulfillment of thy promise sworn, thou 
give me here and now the head of John the Baptist on 
yon golden dish.” 

“Girl! Girl! Thou knowest not what thou dost 
ask 7) 

(Herod springs to lus feet, suddenly sobered; turns 
and strides over to the other side of the room away ° 
from his guests, and with troubled, frowning face 
speaks with himself :) 

“Heavens! How I have been betrayed and tricked 
by those two cunning women! How can I grant this 
fiendish girl’s request? .I dare not!);. . And yet 

. and yet . . . I have sworn it; and if I break my 
kingly oath ... all these noble guests will sneer, 
and hold me for a craven... Nay, that Ill not 
ence) vias 

“Wait, girl! Thou shalt have thy wish! Here, take 
thy golden platter: hold it till the head be brought! 

“Soldier there on guard! Go instantly to that dark 
dungeon thou knowest of, and bring me here the head 
of John the Baptist by the hair; give it to this sweet 
maiden, in the golden dish she holds! Stay not one 
instant: Go!” 


EpisopE V: THE DEATH OF THE DESERT EAGLE 
Incident 1. “And She Brought It to Her Mother” 


(While the soldier 1s gone Salome stands erect, 
glorious in her beauty, face aflame with eager expecta- 
tion—waiting! The soldier returns carrying the drip- 
ping head by the raven locks. Salome holds out the 


182 John, the Eagle of the Jordan 


golden platter for the prize; she courtesies to the 
tetrarch, and hastens to her mother, who 1s potsed as 
a tense tigress ready to spring.) 

“Behold, O mother sweet, my dainty prize! Take 
it for thyself: I give it thee. Is it not beautiful!’ 
(They both gaze gloatingly at the face: then suddenly 
Herodias snatches the stiletto from her sash and smites 
through the dead lips of John:) “There !—take that in 
thy foul mouth which dared to speak such words to 
him and me! (Then in sudden revulsion:) Salome, 
summon a servant instantly! ... Faugh!... take 
this horrid ugly thing away!” 


Incident 2. “And They Went and Told Jesus” 


“O Blessed Christ, thou Chosen One of God, our 
master John is dead! The cruel tyrant hath taken 
away his head, for that John dared to speak the very 
truth of God. ... Rabbi, John did love and honor 
thee, and ever bore thee witness as God’s Christ. And 
now to whom shall we, John’s orphaned children, go 
but unto thee? Thou hast the words of life and per- 
fect truth. Our hearts are full of woe because of John: 
O Rabbi Jesus, speak to us of him.” 

“Beloved, I did love and honor John indeed: greater 
soul than he hath never lived on earth. As he was 
faithful unto martyr’s death, to him shall be the 
martyr’s great reward. Yea, friends, I know that he 
shall ever wear a crown under the eyes of God. 

“And ye, his loved disciples, who did follow the Old 
Covenant prophet John—lI do gather you into my arms 
and speak this ancient benediction to your souls: 


The Desert Eagle’s Death 183 


“The Lord bless thee and keep thee; 

The Lord make his face shine upon thee and be gra- 
cious unto thee; 

The Lord lift up his countenance upon thee and give 
thee peace! AMEN.” 





XII 
THREE DIVINE DAYS 
A Trilogy 


NOTATION 


Throughout the Church in late years there has been 
an increasing interest in the observance of special days, 
and an increasing number of special days to be observed. 

The drama method of preaching will furnish a pecul- 
iarly fitting and effective form for sermons on such oc- 
casions, whether Mother’s Day, Children’s Day, Old 
Folks’ Day, Memorial Sunday, Armistice Sunday, Labor 
Day, Thanksgiving, Christmas, New Year, Washington’s 
or Lincoln’s Birthday, or any other. So manifest is this 
that the author of the present book plans to publish in 
the not distant future a volume of Drama Sermons in- 
tended specifically for such special days and their ob- 
servance. 

The three sermons which compose the following Tril- 
ogy, entitled, Three Divine Days, partake somewhat of 
this nature. The first one, A Day in Eden, would be 
appropriate to some particular occasion, such as a vesper 
service at a summer camp, summer hotel veranda service, 
or at any sunset worship of young people. 

The second of the Trilogy, A Day in Bethlehem, is 
fitted for a Christmas time service; and the third, A 
Day in Old Jerusalem, is intended as an Easter evening 
observance. 

In all three of these the spiritual imagination, or 
faculty of vision, has been given reverential freedom of 
action; especially in the vision of Heaven Bereft by the 
disappearance of Christ, and in the Dream of Nicodemus, 
in the tomb of Jesus on Easter evening. 


- 


THRE EADIVINEG DAYS 


A Trilogy 


I: A DAY IN EDEN: WONDER, WORK AND 
WORSHIP 


IT: WonvDER: A DIVINE ENDOWMENT 


(Adam and Eve ina Wonder World:) 

“Again the day is dawning, dearest wife, and we 
shall see once more that marvel of the Sun. Let us go 
forth to stand upon the open hill, and behold that Light 
leap up from Night, and flood our Eden with its won- 
drous glow. Each morn its coming seemeth more 
marvelous, each night with.more amazing glory sinks 
it down. Come, love, swift must we go!” 

“Again it cometh, husband dear! My bosom throbs 
with wonderment and joy. But tell me, Adam, what 
that great Sun may be: much have I pondered but no 
answer can I find.” 

“Nor can I tell thee, Eve. Yet have I dreamed an 
answer in my heart. ’Tis this: May this not be some 
mighty angel of the Father God, an angel shining with 
a face so bright our human eyes may scarcely gaze 
upon his countenance ?”’ 

“Yet, love, why should an angel thus with daily 
flight pass over thee and me?” 

“To bless and give us light for life and work; for 
otherwise it were for us an endless Dark.” 


“Then if it be to give us light for daily life, whence 
187 


188 Three Divine Days 


cometh that great light he poureth still on us, and on 
all living things? The Father God alone createth light, 
and Himself is Light, thou hast said before.” 

“This is answer from my dream. Is it not that 
though the face of the FATHER Gop be hid from us, 
this great angel looketh full into the face of God, and 
shineth thus with glory; throwing back to us God’s 
light, even as the waters in yon lake throw back the 
Sun? The angel ever looketh on the face of God; we 
look a moment on the angel’s face, and thus God’s 
light doth shine on us, though not the Father God Him- 
Belanh 

“Thinkest thou, dear husband, we shall ever look 
upon the very face of God?” 

“Nay, I dare not ponder on that solemn thought! 
.. . But, Eve, both day and night, both noontide and 
the dawn, are filled with marvels wondrous to behold. 
What are all these things? Whence came they? 
What are we ourselves? The Father God hath made 
us—out of what? Why are we here? Shall we re- 
main here ever, evermore; or shall some surprising 
change sweep over us? All night betimes I ponder on 
that thought.” 

“OQ Adam, husband dear, I shall still be satisfied so 
only I remain with thee; and surely the Father God 
who made us, put us here in all this beauty, light and 
love, will still keep us, do us good. Yet do I myself 
wonder all the day; for flowers, and trees, and birds, 
and singing brooks, are all so beauteous and so won- 
derful I scarce can keep from tears.” 

“Yet, Eve, more wonderful than waters, trees and 


A Trilogy 189 


birds are we ourselves. Our hands that hold, our feet 
that walk and run, our eyes that see these marvels of 
the sky, our ears that hear these sounds, our mouths 
that speak and sing—are not we ourselves most won- 
derful ?” 

‘“‘“Are we more wonderful, my husband, than the sky 
when it flasheth purple light at dawn, and the great 
angel’s face is peeping o’er the hills to look on thee 
and me? How glorious the sight, yon rising Sun!” 

“Glorious indeed, my Eve, and wonderful; but is it 
not more wonderful that thou and I do see it, think 
upon it, ask from whence it came? We think, we ask, 
we wonder, and we love: surely within ourselves is 
that which is the Wonder of it all! .. . Nay, nay, I 
err: for He who made the marvel is more marvelous 
than His work. The Father God who made us, who 
made this sun, the moon, the stars, He must indeed be 
Wonder more wonderful than all! What must Gop 
be like ?”’ 

“Oh, husband mine, I cannot follow thee in these 
high flights of thought; let me sit here and wonder at 
this dewdrop on the grass.” 


II: Work: A BENIGN BENEDICTION 


(Adam and Eve converse and work:) 

“Come now, my Eve, thou and I have work to do. 
This Eden garden is ours to dress and keep. Seeds 
are to sow; soil to stir about the rose trees’ roots; 
plants that bear us food, to cultivate. Moreover, wood- 
land ways are to be cleared of fallen limbs, and water 


190 Three Divine Days 


courses must be opened to our growing plants. The 
greater work is mine, but thou my helpmeet canst train 
the clambering vines, guide the rose trees’ branches 
into beauteous form, and gather fruits and berries for 
our midday feast.’ 

“My husband, canst tell me why ’tis needful that we 
work? The birds toil not, and yet all have their food. 
The fur-clad creatures nor plant nor lead water to their 
growing crops, yet hunger not for lack of food. Why 
should not our garden bear fruitage of itself? Doth 
God love birds and furry creatures more than us?” 

“Nay, helpmeet, nay: God loveth us, his children, 
most of all, and therefore giveth us our work to do, 
that we may use our powers and grow thereby.” 

“But is not the heavy work too hard for thee?” 

“No, no, my love; the work I do is joy. ’Tis good 
to work. The hands grow stronger, feet more firm; 
I draw my breath more deeply, feel a deeper life; the 
food thou dost prepare tastes doubly sweet, when I 
have spent the hours in work. Then when evening 
cometh sleep cometh as a welcome guest, and tarrieth 
with me all the gracious night. Yea, because I am a 
man I joy to work. By work I win worthily life’s 
daily bread. By work I cultivate the earth, help God 
to make earth fruitful, fair and fine. To dress and 
keep this garden is delight, not toil I would escape.” 

“My husband, do God’s angels also work?” 

“They rest not day nor night from serving him. 
Like them we serve; but our place of service is this 
garden of the Lord. Here let us work with gladness, 
serve with joy; employing happy hours and busy 


A Trilogy 191 


hands, seeing in work the benediction of our Father 
God.” 


III: Worsuir: A Gop-GIvEN GLORY 


(Adam and Eve murmur in awed tones:) 

“The hours of work are ended, love; the evening 
draweth on.” 

“But look, my Eve, upon the glories of yon sky 
where sinketh the Sun behind the wall of hills. Rich, 
radiant, palpitating light springeth upward from the 
setting Sun, and spreadeth in ever-changing beauty 
over golden clouds. It floodeth heaven and earth with 
glory: perchance the angel going, flingeth back to us 
the evening benediction of our Father God. Beneath 
these God-revealing skies let us now worship him.” 

“How shall we worship, husband, him we see 
not?” 

“He seeth us, and heareth all we say. And though 
we see him not, hast thou not heard his Voice?” 

“Yea, husband, I have heard. At early morn I 
stood beside the rose-tree, heavy with dewy bloom, and 
from amongst the bending blossoms came a low, sweet, 
wondrous Voice that spake. I knew it for his voice, 
which thrilled my heart. Mid-afternoon [ heard him 
whisper from the depths of purple clouds hanging low 
and golden there above my head. Not even to thee, 
my husband, can I whisper those mystic messages; but 
all my soul is filled with love and awe.” 

“Beloved, that is worship—yea, though thou hast 
seen him not.” 


192 Three Divine Days 


“Husband, may we hear his voice in other ways, 
and hearing, worship worthily our unseen God ?”’ 

“Yea, loved one, the Voice speaketh to the hearing 
heart in many ways. At times he calleth in the falling 
rain; at times he speaketh in the whispering breeze; 
again, from leaping waters of the cataract he crieth, 
and yet again a still small voice doth speak from lisping 
leaves and nodding violets. And always they who hear 
the Voice, and hearing, bow their hearts in love and 
awe, they do truly worship the great Father God! 

“Yet is it most fitting, helpmeet of my soul, that 
thus at evening hour, when all the sky and earth are full 
of God, thou and I do stand together ‘neath these 
sacred skies, hand clasped in hand, heart close to heart, 
happy faces lifted heavenward, and that standing thus 
in worship we sing our twilight song of adoration and 
Ol praise!” 

(Both sing:) 


“Father God whom we adore, 
Whom we love and worship all the day— 
Now we praise and thank thee more, 
Now we sing and love and pray— 
Loving, praising more and more 
Every day.” 


THREE DIVINE DAYS (Continued) 


II: A DAY IN BETHLEHEM: ANGELS: BABE 
AND MOTHER: CHRISTMAS REVERIE 


I: ANGELS: HEAVEN’s Gates AJAR 


(Plains of Bethlehem. Midmght. The star-sown 
Syrian sky swept uith waves of silvery hght; below, 
the fields of earth he dark and dim. Three shepherds, 
Matthat, Ruel, Svmeon, stand together talking in awed 
tones as they watch the sky. Ruel speaks:) 

“Far in the east there flusheth faint a golden glow 
like as the light that doth precede the sun; yet dawn it 
cannot be, since midnight hath but passed. Nor is it 
the coming of the morning star, for broader this, 
more golden, and more bright. Matthat, thou hast kept 
sheep upon these plains, lo, many years: hast thou be- 
held the like at other time?” 

(M.) “Nay, such I have not seen. And not alone 
that eastern shining seemeth strange, but all the night 
and sky are mystical—an unwonted something in the 
whispering breeze, a subtle something in the very air. 
All nature seemeth conscious and aware, as: though 
awaiting wonders, awed by mystery.” 

(S.) “See how yonder wedge of brighter gold doth 
push aside both walls of night, opening a pathway as 
for shining feet. The gates of God’s bright heaven 
do stand ajar, and somewhat of the glory stealeth 


through!” 
193 


194 Three Divine Days 


(M.) “Swiftly that light increaseth. Perchance a 
falling star cometh from the firmament far above.” 

(R.) “God of our fathers, ’tis a shining seraph’s 
wing: he sweepeth downward in swift flight; he 
draweth nigh! He beareth a flaming sword aloft.” 

(S.) “Nay, ’tis.not a sword; rather a spear of 
golden light he beareth, sweeping downward to our 
very face. The God of Abraham protect us now!” 

“All hail, O Shepherds! Fear not, ye who watch all 
night until the morn, even as star-eyed seers have 
watched through man’s long night of woe, awaiting 
God’s own promised Light. Behold I bring to you a 
message of great joy; a message glad, for all the sons 
of men. For unto you this night is born in David's 
Bethlehem a Saviour king, who is even the anointed 
Christ of God. A little helpless babe doth lie, all 
wrapped in swaddling clothes and pillowed in a manger 
of the kine: thus shall ye know the Christ and 
Lord. Come hither, angel Choristers, and chant his 
praise! Flash out to human sight, sing human words 
with me:— 


“To God on high be glory: 
And over all the earth 
Where shall sound Messiah’s story, 
Sweet story of his birth, 
Let love divine and brotherhood 
Bless earth beyond all other good. 
God is well pleased with men to dwell, 
Jehovah God, Immanuel. 
Amen! Amen! Amen! Amen!” 


(M.) “How wondrous are these sights; how heav- 
enly this music angels sing! All my soul is ravished 


A Trilogy 195 


with their melody: a song more sweet than singing 
birds, or silvery waterfalls, or holy choirs that chant 
great chorals in the Temple on high days.” 

(S.) “Now have the angels gone, O brothers; the 
glory of their brightness dieth in yon cleft eastern sky. 
Let us arise and go with haste to Bethlehem, and see 
this wondrous thing God’s angels have made known © 
to us.” 


II: BABE AND MoTHER: HEAVEN’s MysTERY 


(The three shepherds draw mgh to Bethlehem:) 


(R.) “How shall we find this wondrous Child the 
angel told us of?” 

(M.) ‘ ‘Wrapped in swaddling clothes,’ he said, 
‘and lying in a manger.’ What manger, if not at the 
over-crowded inn? There shall we find the Babe, ac- 
cording to the angel’s word.” 

(R.) “Hark, as we draw near I do hear the mur- 
murs of a woman’s voice, singing a low, sweet lullaby!’ 


“Rest thee, Baby, Child divine; 
Though from heaven, thou art mine. 
Mother’s love and God’s own keeping 
Guard thee safe whiles thou art sleeping.” 


(M.) “Mother of the Lord’s Anointed, this night 
we three shepherds of lowly lineage and birth, abiding 
in the fields keeping our flocks, have seen a wondrous 
vision of angels, who proclaimed to us the birth of 
Christ the Saviour Lord, and sent us hither to seek 


196 Three Divine Days 


that Child divine. Wherefore, obedient unto the heav- 
enly vision we are come.” 

“Yea, behold, O shepherds, this my Gift-divine: 
count me, his mother, most blessed of womankind that 
He is mine. Look on the Holy Babe.” 

(All three:) “We do fall down and worship him, 
anointed King!’ 


Ill: HeavEN Berert: A CHRISTMAS EVENING REv- 
ERIE 


PART ONE 


(Hear the dream which I have dreamed, the vision 
strange my soul imagined, of that first Christmas, when 
night had fallen again upon the earth. Methought two 
bright angels held converse just without the gates of 
gold; one was named Artel, one Ithuriel. Ithuriel was 
speaking: ) 

“What hath befallen, O shining Ariel? Why doth 
the golden city of our God lie in gloom? Returning 
from divine mission to the outmost planet of the starry 
spheres I could discern no more that glory of light 
which evermore is wont to flame from all the battle- 
ments of Heaven: the vast turrets of pure gold shine 
dim; the very lilies by Life’s river seem to droop; and 
even the leaves of the amaranthine Tree of Life hang 
dull and listless from their branches dry. What hath 
happened to dull the glory, chill the bliss of Paradise?” 

“And hast thou not known, O Ithuriel? I thought 
the story of Heaven’s loss had surely reached ere this 
the utmost bounds of empty space and caused amaze.” 


A Trilogy | 197 


“But what is it that hath chanced, O Ariel? Hath 
one of our archangels fallen to join Satan’s host?” 

“Nay, not so; but worse.” 

“Hath the chiefest saint from earth, Abraham the 
Friend of God, been cast out from Paradise because of 
unforgiven sin?” 

“Nay, Ithuriel; not as thou askest, but much worse.” 

“O tell me, tell me quickly, Ariel. My heart grows 
sick with dread. Yet can I not dream what worse 
thing could hap than that mighty Gabriel should revolt 
to hell, or a great saint redeemed be flung forth to fall 
from heaven back to sin. What could be worse than 
that, O Ariel?” 

“This! Yea, this, O Ithuriel! The Light of Heaven 
extinguished, the Glory of Heaven quenched, the Joy 
of Heaven banished, Heaven sore bereaved—for that 
the Son of God is gone from Paradise.” | 

“Gone? Gone? The Son of God is gone? Ariel, 
Ariel, thou declarest the infinitely impossible! The 
Son who created all and filleth all, where could he dis- 
appear, be lost or hide? The very thought is one we 
have no power to think. Thou speakest utter nonsense, 
Ariel—things that could not, could not be. And could 
this be, Heaven could not bear the loss.” 

“Yet is it so, thou unbeliever; it is true indeed. The 
Eternal Son is gone, nor doth his glory shine now any- 
where in all the universe. What hath extinguished 
that Perfect Light none doth know; but Heaven lieth 
sore bereft, emptied of joy, its glory rapt away. 
Saints are no more happy, angels sing no more; and 
were weeping possible in the heavenly City of our God, 
angels would sit weeping by the alabaster walls, saints 


198 Three Divine Days 


from the earth go wailing through the golden streets. 
Alasi\ FAlastiwAlast¢ 


PART TWO 


Joy la Joyle Joyo “Joylie Joy live iteielasas 
Alleluia, Alleluia!” 

“O Ariel, hearest thou how the bells of Heaven peal 
out, ring out, fling out joy? Hearest thou how all 
saints and angels are singing Alleluia? Why is it that 
all do ring and sing, I pray thee tell?” 

“Nay, I know not; but surely ’tis a joyous sound. 
But behold where cometh a hastening cherub who 
perchance can tell. Ask of him, Ithuriel.” 

“List, thou swift-winging cherub; pause but one 
moment in thy flight! Canst tell us wherefore this 
great sound and song of joy, through all the City that _ 
lay so late in unaccustomed gloom?” 

“Yea, angel messengers, that can I! Great Gabriel 
our archangel, with a choral band, hath but now re- 
turned from far-off Earth, and brought back blessed 
news of the glorious Son of God. Joy, O perfect joy! 
Behold, even now cometh Gabriel this way and ye may 
ask of him the marvelous great story of the absent 
King.” 

“Hail, Ariel and Ithuriel, faithful messengers of 
God most high. Why stand ye so amazed?” 

“Because indeed of strange things we have heard. 
First, an incomprehensible report that Heaven had 
been bereft of its chief joy and crown, the Son of 
God: then swift following cometh the word that thou, 


A Trilogy 199 


from far-off little Earth, bringest glad tidings of our 
unseen Lord. We pray thee, Gabriel, explain to us 
this mystery stupendous, whose like hath Heaven never 
known.” 

“Stupendous mystery, in truth; unknown and un- 
imagined hitherto. Nor am I able to explain or com- . 
prehend; yet this much I know and tell to you as best 
I may, the marvelous things that mine own eyes have 
seen. 

“This very day, in Bethlehem of Judea on the Earth, 
hath the Son of God been of a woman born, becoming 
thus a little human Babe. Me the aLL-HoLy sent, with 
choir of singing seraphs, down to Earth to herald unto 
lowly shepherd men the tidings wonderful, and sing 
a glorious anthem for all the sons of men.” 

“And yet, O Gabriel, not less but more is our amaze, 
when thou hast told! Infinitely impossible that the 
Son of God vanish from the skies—this seemeth yet 
more impossible, that he, the very God of God, be born 
a human Babe on Earth, emptied of all his glory in- 
finite. How may it come to pass, O Gabriel?” 

“Ask me not, Ariel! It is far beyond my thought. 
Angels and archangels all do marvel much, but cannot 
comprehend. Cherubim do seek to see that mystery, 
yet find it not. God’s secret thought no seraph can 
search out. 

“This only do I know: for love of sinful man hath 
God thus done, giving his only begotten Son, that some- 
how (this the deepest mystery of all!) man may be 
saved from sin and death. That accomplished, then 
their Saviour, our own King and Lord, back from 


200 Three Divine Days 


Earth shall in triumph lead a mighty host of men re- 
deemed—souls that shall fill all Heaven with human 
praise. 

“And ever that the King arriveth at the Gates, then 
shall ye and I, and all the thronging hosts of God leap 
up and stand on Heaven’s highest battlements to wel- 
come with unmeasured adoration back to bliss and to 
eternal glory our Majestic and Triumphant King, the 
sole-begotten Son of God. 

“And then shall ring out through all the Universe 
that one great cry, 

*“‘ALLELUIA, FOR THE Lorp Gop OMNIPOTENT DoTH 
Reign! AMEN! AMEN!” 

(And this methought I heard, on that first Chnst- 

mas night, after that Christ was born in Bethlehem.) 


THREE DIVINE DAYS (Continued) 


III: A DAY IN OLD JERUSALEM: DAWN: 
TWILIGHT: EVENTIDE 


I: DAWN IN THE GARDEN 


(Mary Magdalene, Salome, Joanna and other 
women bearing spicery, come seeking the sepulchre of 
Jesus. Salome speaks:) 

“Ah, chill and damp the dawn out in the garden 
here. My tresses are wet with dew, my hands and 
feet are cold. Magdalene, canst thou find the path- 
way to the sepulchre in this dim light ?”’ 

“Yea, in pitchy darkness, and were I asleep! Here 
we turn down this by-path; now across this deep 
ravine, and up to where the hillside faces to the east. 
Beyond that largest olive tree shall we find the stone- 
blocked entrance to the tomb—and him! Oh, let us 
haste.”’ 

“But who shall roll aside for us that heavy stone?” 

“Fear not, Joanna, God will open us the way, that 
we may enter and anoint our Lord. Yea, even now, 
see, the stone is rolled away. Let us go softly in— 
Alas, he is not here! They have taken away my 
ord. 

“What hath happened, Mary Magdalene?  Per- 
chance the gardener hath borne him hence. What 


thinkest thou, Joanna?” 
201 


202 Three Divine Days 


“Oh, I know not, cannot comprehend. But what do 
we now?” 

“Tarry ye here and watch, while I with swift feet 
will run into the city and bring word to Simon Peter 
and apostles all, that they may come and search.”’ 

(Mary runs swiftly towards Jerusalem. ) 

“Alas, Salome, the tomb stands empty and the Lord 
is gone. Yet let us enter in again and look; perchance 
we shall find some sign— Oh, see! Who and what 
are yonder white-robed ones that stand within?” 

“Women, fear ye not: we are God’s watchers, but 
not to guard the Dead. Why seek ye him who liveth, 
in these abodes of death? Risen and living is he, as 
he said. But go ye, tell his disciples, yea, and Peter 
too, the Lord, the crucified, hath risen again. Run with 
all speed.”’ 

(The women depart in haste. Soon after Peter and 
John come running to the tomb. Peter enters, followed 
by John:) 

“Woe is me, John, our Master whom I did deny 
hath been taken hence. Here lie the linen cloths and 
napkin white with which the Lord was wound; the 
clothing here, the napkin yonder further off. Why is 
it thus?” 

“O Peter, might it be that he himself did fold and 
place that napkin there, the clothing here? Ifthat .. . 
O Peter, thinkest thou that it might be?” 

“Nay, John, ’tis but an empty dream, vain hope. 
But naught is there here that we may do; let us return 
homeward, thou and I.” 

(Mary Magdalene returns:) 

“Let me look again where my Lord was laid! Yet 


A Trilogy 203 


mine eyes so flow with tears I scarce can see . . . but 
who and what are these? Two white-robed shining 
ones, seated at the head and feet where Jesus lay.” 

“Why weepest thou, woman, on a morning of great 
joy?” 

“Mock not my sorrow: I have cause to weep! 
They have taken away the body of my Lord and where 
laid him I nor know nor guess. Let me go hence and 
Search ont 

“Woman, weepest thou? And why? Hast thou not 
cause for joy?” 

“Sir, if thou the gardener hast borne him hence 
show me the place and I will carry him away.” 

“Mary!” 

“RABBONI! MY MASTER!” 

“Touch not my transfigured form, daughter beloved; 
but, having seen me risen from the dead, go thou and 
tell my disciples that which thou hast seen. Yea, 
quickly go.” 


IhvlHe Guest at CU witichT 


(Road to Emmaus; Cleopas and another. After- 
wards, the upper room at Jerusalem, the disciples 
gathered.) 

“Sad is this day, O friend, beyond all sorrow of 
our former years. Dead is our Master—dead: his 
body stolen from the tomb. ’Tis strange, and passing 
sad.” 

“Yet what of the women’s tale of visions, opened 
sepulchre, and the Lord alive? What must we think 
of this?” 


204 Three Divine Days 


“What can we think, O friend? Alas, how easy the 
women should see a fancied vision, erring thus! The 
dead return not when heart is pierced with spear, hands 
and feet with nails. In all the world no victim from 
the cruel Roman cross hath come alive: Rome maketh 
that full sure.” 

“Who is yon traveler, Cleopas, doth draw nigh to 
walk with us?” 

“A stranger to my eyes; I know him not.” 

“Greetings, good friends and brethren. Walk ye 
far?” 

“But to the fair village of Emmaus. Good neighbor, 
will thou walk with us?” 

“Yea, gladly will I companion with you on the road. 
But tell me why ye look so sad, journeying thus to- 
gether with dejected speech ?”’ 

“A stranger art thou in Jerusalem, knowing nothing 
of the things so lately come to pass?” 

“What things, I pray you tell?” 

“The woeful things concerning the Nazarene. A 
mighty prophet of the Lord was he, yet our priests 
and rulers hated him, constrained Pilate the governor 
that him he crucified, sealing his body in the sepulchre 
three days agone. But, behold, this early morn that 
sepulchre is empty, the dead body gone. Moreover, 
certain women of our company do earnestly protest 
that in the dim and misty dawn they saw two shining 
angels who affirmed the Christ to be alive. Marvelous 
the story and most impossible!’ 

“O foolish ones: how slow of heart are ye! Have 
ye not read the scriptures? Moses foretold Messiah; 
David prophesied that his body should not rest in 


A Trilogy 205 


death, nor see corruption; Isaiah, Jeremiah, Ezekiel, 
Daniel, Malachi, all spake of him. Had ye wisely 
searched these scriptures of all truth ye had known 
that it behoved the Christ to suffer, rise and reign. 
So taught all the prophets, of the Coming One. 

“But behold Emmaus. Fare ye well, my path lieth 
still before.”’ 

“Good stranger, enter and abide with us. The shad- 
ows lengthen, the day far spent. Tarry with us 
through the night.” 

“Gracious your hospitality; I will do according to 
your word.” 

“Now, friend, as we sit at meat wilt thou consecrate 
our food in prayer to the Father who doth give us all?” 

“Yea, do we thank thee, Father, for this bread, em- 
blem of that bread of God from heaven. I am that 
bread of life: take, eat, this is my body, broken for 
you, O friends.” 

“O Master, Master, it is thou thyself!’ 

“Cleopas, it was truly He. Did not our hearts 
within us burn, walking and talking by the way?” 

“Yea, friend, my heart is leaping yet with joy. 
But let us back to Jerusalem, to tell the Church . . .” 

(They return with haste to the gathered disciples.) 

pltiseall true! Whe, flord)isi risen indeed. yea, he 
hath risen.”’ 

“Well, hearken, beloved, while we two tell of how, 
on the Emmaus road and at the evening meal, he 
talked with us and showed us wondrous things. Thus 
did he as we tell .. .” 

“All hail, my children dear. My peace be unto you. 
But what? Are ye filled with fear? Know ye not 


206 Three Divine Days 


that this is I myself? Behold my hands and feet and 
pierced side; believe these many proofs that I am flesh 
and blood, the friend that ye have known and loved.” 

“Indeed, indeed, it is our very master Jesus, alive 
and risen from the dead! O Master, we adore.” 

“Children, quickly I ascend unto our Father God, 
but ye shall be my witnesses upon the earth. Even as 
the Father sent me, so send I you. Build up my 
Church, spread God’s kingdom wide, conquer the na- 
tions by the message of my cross, and lo, I am with 
you allthe days. The Comforter shall be your strength 
and guide; empowered by him go forth to all the earth 
and tell the story of the Crucified. 

“Now with divine, inspiring breath I breathe on 
you: receive ye, all, the Holy Ghost for light and 
power. Amen.” 


III: EAster VISIONS OF A PROPHET SOUL 


(Late afternoon: the sepulchre in the garden: Nico- 
demus, the rich counselor who at the first had gone to 
Jesus by night, 1s standing near the entrance, speaking 
with himself :) 

“Here Joseph of Arimathea and I myself carried his 
sacred body we had wrapped in myrrh and aloes; 
within this rock-hewn sepulchre we laid him but three 
days agone. And now behold the tomb is empty! 
And I, my soul is rent asunder ’twixt sorrow and ’twixt 
joy. Hath the Nazarene risen from the dead indeed; 
or, as the counselors declare, have the disciples stolen 
him away? ... The disciples? Am I not myself 
a disciple, a believer in the Christ? Alas, long did I 


A Trilogy 207 


doubt and hesitate, craven that I was; but the kingly 
majesty of his dying drew all my heart tohim. He is 
the Son of God indeed, the anointed one of Israel. Oh, 
that I had confessed him while he was still alive! 
Yet is he not indeed alive again, as Mary witnesseth? 
Would God I might see and be assured. I would swear 
my spirit, love and life to him, my King divine! 

“Alone am I in the quiet garden, by the empty 
tomb! Jesus, Master, whom my heart adoreth as my 
God, might I dare to enter thy forsaken sepulchre, lie 
on the spot where thy pierced form was laid, and there 
commune with my own soul of thee?” 

(Nicodemus softly enters the sepulchre, reverenily 
and with voiceless awe lies down just where he and 
Joseph of Arwmathea had laid the dead body of Jesus. 
Lying there in deep thought and prayer a wondrous 
exaltation comes upon lus spirit, and he falls into 
trance or slumber, in which he dreams, or sees Visions 
wonderful. ) 


A VISION OF SHEOL IN PANIC 


All Sheol lieth in trepidation and dismay; Hades in 
amaze. The Son of God, whose death the Fiend had 
wrought, hath risen from the tomb triumphant over 
death. Hell’s vaunted victory but short-lived, demons 
are confounded, black spirits in despair. Satan and all 
his hosts, defeated in confusion for the nonce, speak 
each to each in gloomy counsel of despond. 

Yet soon the archfiend summoneth resolution new, 
and to dejected followers crieth loud: “All is not lost, 
my faithful friends! Brave and persistent, we yet may 


208 Three Divine Days 


win the war. Still with fierce hate will we antagonize 
the Christ, fight against his Church, rob him of mul- 
titudes of souls by craft and cunning, force and fraud. 
All weapons are lawful in the hands of hell, all war is 
ours. Weare immortal spirits; can fight forevermore. 
Fight on, fight on forever and for aye!” 


A VISION OF EMBATTLED HOSTS 


Now the tranced sleeper in the sepulchre seeth new 
visions reaching out through many lands, down ages 
long of human history. Vast armies are seen ranged 
in mortal strife, though all invisible to human eyes. 
Satan sweepeth black squadrons through the skies, 
marshaling mighty forces to the war. Opposed to 
these, bright armies of the Truth, captained by One 
whose face is like the sun, his raiment all of snowy 
white, his arms a leaping fiery sword of truth, his 
banner red as blood; and he is seated on a war-horse 
white as snow. 

Fierce is the conflict to the dreamer’s eye, nor can 
he guess for long which host doth win. Some of the 
White Captain’s warriors fall, some fail; some basely 
betray their Captain and the Cause: yet of the white- 
robed warriors the most do fight both true and well. 

Slowly the black batallions are forced back and back, 
though here and yonder making head against the hosts 
of white. Slowly the blood-red banner leadeth on to 
victory. Wherever the White Captain’s armies have 
the mastery, there all the land springeth up with bloom- 
ing roses and with lilies fair; wheresoever the forces of 
Blackness make advance, there destruction, death and 


A Trilogy 209 


darkness come, and all the land behind their march is 
as if smitten by earthquake, fire and hurricane. 

(Thus Nicodemus lieth dreaming, and deeply pray- 
eth triumph for the White Captain’s hosts.) 


A VISION OF ETERNAL VICTORY 


The dreamer seeth now a scene sublime. Innumer-_ 
able multitudes, clad all in white, go thronging up the 
steeps of Day, singing songs of triumph over Death. 
Husbands and wives by cruel Death divided have each 
the other found; mothers clasp to loving bosoms chil- 
dren dear that Death hath snatched away; families re- 
united march together with sweet songs: and all go 
swiftly upward to the eternal House of Life, led on by 
the great White Captain of the fight. 

Then doth the sleeper hear those blest words of Holy 
Writ: 


“Then shall the ransomed of the Lord return 
And come to Zion with songs and everlasting joy 
upon their heads; 
They shall obtain joy and gladness, yea, 
Sorrow and sighing shall forever flee away.” 


And the entranced dreamer asketh one, “‘Who is it, 
yon glorious Captain that hath won this victory over 
Death and Hell, and leadeth now his rejoicing multi- 
tudes up the sun-crowned heights of God? Who is he, 
I pray thee tell?” 

And the answer cometh clear: 

“WHO BUT JESUS OF NAZARETH, THE CRUCIFIED?” 





XII 


A MAN’S DEBATE WITH HIS 
SOUL 


(I will say to my soul, Soul!) 


NOTATION 


A brother minister urged that a distinctively evan- 
gelistic sermon be included in this volume. Testimony 
had come from evangelistic workers in rescue missions 
that some of the drama sermons published in The Ex- 
positor had “opened a new world” to the preacher and 
had proved most effective amongst the “down-and-outs.” 
It was desired to test whether this drama method would 
prove valuable as an aid to evangelistic preaching in ordi- 
nary church work. 

The present sermon is clearly not for the “down-and- 
out,” but for the man who feels that he is “rich and in- 
creased in goods, and has need of nothing’—a much 
harder proposition, by the way, for the preacher! But 
without comment on this sermon, this remark may be per- 
mitted: the drama sermon seems to the author to have 
very remarkable adaptation for effective evangelistic 
preaching and great possibilities in that line. 


PeAVUAN SDR DADE NVbr HIS! SOUT 


(“I will say to my soul, Soul!) 
EpisoDE I: THe Cry or A Huncry Sou 


“Sout! thou hast much goods laid up for many 
years; take thine ease, eat, drink, be merry.”’ 

“But, Man, abundance of things possessed can not 
make happy any soul; and I indeed am not happy, 
though thou be so.” 

“Not happy, Soul? Why art thou not happy? 
What aileth thee?” 

“Because I’m hungry, Man.” 

“Hungry, my Soul? Why, here are stores and 
stores of provender I have for thee: eat and drink 
thy fill!” 

“These things, O Man, are not food for me. Hun- 
gry and thirsty am I for my own.” 

“Well, do thou this which I command thee, Soul: 
eat and drink rich food and wine I offer, rest and 
sleep in the downy bed prepared for thee, and thou 
shalt soon be happy and content. I know what is truly 
for thy good; and besides, I am thy master, Soul.” 

“Yea, Man, thou art the master over me, and canst 
impose on me thy will. Thou canst refuse the food I 
hunger for, and force me to eat thine earthly prov- 
ender: yet that cannot satisfy my hunger. I must 


starve.”’ 
213 


214 A Man's Debate with His Soul 


“What nonsense, Soul! Only once get accustomed 
to this provender and thou wilt like it, eat it eagerly, 
grow sleek and fat. Why not?” 

“Why not? Because I was not made to feed on 
fleshly fare. O Man, I have been hungry all the days 
that I have lived with thee; yet thou hearest not my 
sighing, givest me nor food nor drink. And though 
thy great new barns be filled to overflow with all thy 
goods, still I, thy Soul, am hungry, thirsty, lean and 
thin.” 

“Well, thou dost surely want for sense and sanity. 
All men everywhere do eat this fare I offer thee, seek 
for it eagerly, and call it good. Why canst thou not 
eat that which others do, and be content? And have I 
starved thee? Nay, the word is false. With all 
earthly good I have heaped thy dish, and fed thee al- 
ways on the best the field affords. Most ungrateful 
art thou, giving me no thanks.” 

“O Man, thou dost not understand thy Soul, neither 
aright interpret thy Soul’s deep longings, voiceless 
cries, 

“Yea, thou dost ever cry! I'll endure it not! Hush 
thou thy wailing, Soul, and give me rest.” 

“Yet, Man, thy little babe doth cry when hungry; 
thou canst not still its cries by threatening words; and 
if thou do beat the babe, it will but cry the more. I 
am thy Soul, as if thy helpless babe: may I not cry 
when hungry, wretched, cold?” 

“Thou art my Soul; but mine to do my will, obey 
my word, and hold thy tongue the while!” 


“I Will Say to My Soul, Soul!” 215 


Episope II: Tur Sour’s REvoLt AGAINST Empty 
LIFE 


(“I will say to my soul—’) 


“Sout! Come hither from thy mooning in the skies, 
and serve thy master. I have employment for my Soul 
to-day.”’ 

“What wilt thou of thy Soul, O Man?” 

“T must be amused. Time hangeth heavy, now that 
Tam rich. Bring bowl and bubble-pipe, and blow me 
shining spheres of empty nothingness, that I may 
laugh to see them sail and sway awhile, then in a mo- 
ment burst. 

“When I have tired of that, thou and I will play at 
tiddle-de-winks, and while away an hour. And after 
that, I will look to thee to find me other little sports 
to keep me pleased. Thus shall my day pass by, and at 
the evening I will give thee thy reward.” 

“Master, it is now the evening hour, and I have 
served thy humor all the day, as thy caprice required. 
What now is my reward?” 

“A double portion of rich provender; a more luxu- 
rious couch for thy slumbers sweet to-night. Take 
thine ease, eat, drink, be merry, O my Soul.” 

“Thou purblind Man, how canst thou mock me thus? 
Emptier is thy reward than shining bubbles blown for 
thee to-day; yet for it I have frittered one whole day 
of life, a day that might have been majestic . . 
How piteous trivial such a life to live, since the Soul 
aspireth after things divine! Nor can I cease such 


216 A Man's Debate with His Soul 


dreamings day or night, for that the Unseen ever 
beckoneth.” 

“Thou silly, moonstruck Soul, forget thy foolish 
frenzies; get thee to bed and sleep. Thy more luxu- 
rious couch will surely bring thee slumber; the mor- 
row, find thee calm and satisfied.” 

“Alas, O Man, how should thy Soul be calm and 
satisfied, constrained to trivial employ and serving 
shallowest purposes? And as for slumber, I feel that 
I shall never sleep again, so torn with thoughts 
reveal bei | 

“Then will I give to thee a pleasant sleeping potion; 
drink, Soul, and thou shalt sleep in soft forgetfulness, 
wake the morrow in a glad and joyous mood, thy 
troubles all forgot.” 


EPiIsopE III: THE SouL’s DREAM OF TREASURES For- 
FEITED 


FOh! Ons a Oh wmelalcieAlasialact tee 

“What aileth thee, my Soul, that thou dost cry out, 
bewail and weep? Thou didst promise to slumber 
peacefully, then awake in joyous mood and gay. Why 
dost thou now complain?” 

“Oh, cruel master, Man, thy sleeping potion had a 
subtle poison, a poison that did fill my dreams with 
woe. The sleep-bringing opiate but brought me dread 
visionings of treasures lost, of jewels forfeited, and 
me myself left penniless and poor.” 

“Nay, Soul, thou seest fantasies. Thou art not 
poor, but rich, for thou hast much goods laid up for 
many years. Think of these thy riches, and rejoice.” 


“I Will Say to My Soul, Soul!” 217 


“Man, Man: thou hast not seen my dreams, my woe- 
ful dreams!” 

“But what hast thou dreamed so dreadful? Tell 
me, Soul.” 

“T know not surely what I dreamed; yet did I see 
slipping from my hands all sweet and beauteous things 
that I had ever held or hoped. Then meseemed the 
Glory of the Might-Have-Been passed far beyond my 
reach, all high Ideals became impossible for me for 
evermore. Whereat dark Despair came over me, 
formless agony clutched with spectral fingers at my 
heart. O Man, my dream was terrible, and terror 
grips me still!” 

“Come, Soul, thou art beside thyself, mocked by 
foolish, childish fancies ina dream. If thou have fear, 
*tis emptier than the crying babe’s. Thou art safe with 
me. Of what art thou afraid?” 

“T fear the great Beyond, that mystic Invisible no 
flesh hath seen.. A nameless dread doth fill me, Man! 
Much goods laid up for many years, hast thou said? 
Yet who knoweth if the many years themselves shall 
last? If years should fail, what would chance us 
then ?”’ 

“Bah, bah! Think not upon such empty question- 
ings. The years keep on their course; our stores of 
goods are safe; all shall be well with thee and me. 
Arise and eat, drink of this wine that I have mixed, 
come to the revel with my guests, and share our joy.” 
, “No joy is there for me, O cruel Man.” 

“Why call me cruel? I have used thee well, supply- 
ing raiment, food and drink in rich array, and marble 
mansion for thy dwelling place.” 


218 A Man’s Debate with His Soul 


“Yet hast thou been cruel to thy Soul, O Man. By 
the power of fleshly will hast thou tyrannized and 
crushed me down. I longing to fly sunward, thou hast 
chained me to the clodded earth. I hungering for fit- 
ting food of Souls, thou hast forced me to devour 
the husks that swine do eat. Man, thou hast wronged 
thy Soul with cruel wrong.” 

“Thou liest, Soul! No husband could use wife bet- 
ter than I, thee; yet as a fretful, weak, contentious 
woman dost thou evermore complain, so destroying 
all my peace and heart’s content... . Yet perchance 
I have in some things failed? Henceforth I’ll use thee 
better, Soul; I do promise it in truth. I will amend, 
some future time. But thou, sleep thou now and take 
thy rest, that thou mayest wake refreshed; whiles thou 
dost sleep I will even go and feast.” 


EpisopE [V: THe Sout DEBAUCHED TO SIN 
(“I will say to my soul—’ ) 


“Sout! Long hast thou slept; now have I some- 
what I will say to thee. Last night the revelers all 
mocked my weak yielding to thy foolish fantasies. My 
resolution now is fixed: from henceforth thou must do 
as I shall will, and serve me well.” 

“What wilt thou, Man, that I shall do for thee?” 

“Thou must go with me where I choose to go; ap- 
prove of all my plans and purposes; thou must flatter 
my self-esteem, dress up each fault in pleasant guise; 
give self-satisfaction in rich measure to my own con- 
Certn | 


“IT Will Say to My Soul, Soul!” 219 


“But, Man, is not the bounden duty of a Soul to 
bear witness of the truth, and show the Man the very 
thing he is, if fair or foul?” 

“Not if the Soul’s master be rich in worldly goods. 
A poor man’s Soul may thus; a rich man’s Soul must 
speak him fair, and feed him honeyed words. 

“Moreover, to my revelings and banquets thou must 
go, nor utter any protest at the fleshly sins thine eyes 
shall see. Remember, Soul, I am thy master; thou 
must do my will. Put therefore on thy banquet robes 
and go to-night with me, and with reveling companions 
of like mind. The feasts are rich, the wine the best, 
the hours are passed in joyous banquetry. Obey my 
word, and question not.” 

“T must do as thou sayest, Man; I am thy slave.” 

“Now, Soul, behold the banquet hall, and filled with 
guests; the tables heaped with viands rare; the wine 
that floweth fast; the music for the dance. Sit thou 
here in place prepared for thee, and share the gorgeous 
revelry now sweeping to its height. . . .” 

“oH! BEHOLD! BEHOLD! I see, yea, I do see! Oh, 
dread and awful sight it is that I do see!” 

“Gently, speak gently, Soul! What is it thou dost 
see?” 

“Woe is me, I see draw near the Eternal King; He 
cometh here for me! His face is dark and dreadful, 
full of wrath!” (The Soul faints and falls.) 


Erptsope V. ““‘Tuis Nicot Tuy Sout REQUIRED” 


“Man, thou foolish one, what hast thou done? A 
Soul I gave to thee to be thy good angel and thy guide; 


220 A Man’s Debate with His Soul 


a Soul for thee to nurture, even as a wise and loving 
mother rears her babe. When that babe is grown to 
manhood it becomes the mother’s strength and guide, 
wiser and abler than herself. So would thy Soul have 
helped thee on to purer life, lifted thee in latter days to 
holiness and heaven. 

“But thou, O foolish Man, thou hadst the power of 
an imperious will; a will which demanded pleasures 
for thy flesh and sense. Thus didst thou wrong, cor- 
rupt and crush thy nobler self, the gentle Soul I gave; 
behold it there, defiled by thy coarse will to sin. 

““Now therefore, since with coarse and stubborn will 
thou hast debauched to sin the Soul I gave, therefore 
thy Soul is forfeit; and thou thyself, without a 
Soul . . . what shall be henceforth thy lot and fate? 
Behold the Downward Gate that openeth, thyself ap- 
pointed unto endless travel in the downward way to 
Death! And thou hast lost thy Soul.’ 


XIV 


O EMPTY SEATS, WHY ARE YOU 
EMPTY? 


A Drama of Deserted Pews 


NOTATION 


These two “Empty Seats” sermons probably attracted 
the most widespread attention of any sermons in this 
volume. The secular papers near and far discussed them; 
the ministers wrote about them, empty seats being a burn- 
ing question all over; many solutions and suggestions 
were offered. But it still remains true that “the greatest 
tragedy of the Church to-day is the tragedy of Deserted 
Pews.”’ 

The preacher of these drama sermons makes no claim 
to have found a cure-all for this widespread epidemic of 
empty seats; but every intelligent and thoughtful grap- 
pling with such problem is worth while. He does be- 
lieve, also, that there are some suggestions offered in 
these sermons that have possibilities of real fruitfulness, 
especially the “grand plan” offered in the second sermon 
by Pew No. 61, and wholly original with that pew. 

Both these sermons are of course unusual in the re- 
quirements which they make upon the preacher, for he 
must ignore and seemingly forget the actual people of his 
audience entirely. But if he be one of the many un- 
fortunate preachers who have a large supply of empty 
seats usually present, he will not find it hard to personify 
them in his mind and labor with them very earnestly— 
subconsciously conscious all the time that he is actually 
appealing to his own Church to awake, arise, put on her 
strength and shake herself from the dust of this deaden- 
ing debility, in order to build up Zion. 


(HYMNS USED: 
“Christ is made the sure Foundation.” 
“Glorious things of thee are spoken.” 
“T love thy kingdom, Lord.” 


SCRIPTURE: 
Hebrews 10: 19-39.) 


OPE VERY ES WARDS Ta VW Er A REY. CU 
BHMELPY 2 


A Drama of Deserted Pews 


EprisopE [: THE PREACHER’S LAMENT 


(The manse. Monday mormng. The Mimster 
speaks: ) 

“Tt is blue Monday, wife, and perhaps that is why 
I feel so discouraged to-day; but I am going to whisper 
to you my inmost thought, and say I think I’ll resign 
this church!” 

“Why, my dear! What for? You love this people 
and they love you; we have a pleasant home; you are 
doing good work. Why think of resigning your pas- 
torate?”’ 

“Because I am heart-sick over the empty pews! 
Did you observe yesterday how many there were which 
held not a single worshiper? Actually a majority of 
pews.” 

“Y-e-s, I did; and it was a beautiful day, too, with 
no excuse for any one’s staying at home. But per- 
haps they thought it too nice a day to go to church, I 
hope attendance will improve in bad weather.” 

“There is no good, dear, in trying to blink the fact 
that this has ceased to be a church-going community. 
This old church of ours that used to be crowded to the 
doors has now more empty pews than full ones every 


Sunday.” 
223 


224 O Empty Seats, Why Are You Empty? 


“But, husband, why can’t you preach to the people 
who are there, and forget the deserted pews?” 

“How can I forget them when they keep staring 
me in the face every minute, reminding me of my scat- 
tered flock, and proclaiming ceaselessly the failure of 
my ministry ?”’ 

“Oh, don’t call your ministry a failure. It isn’t.” 

“Absolutely—no; comparatively—yes. Think of 
the vast unevangelized masses of our land who so need 
the Gospel, yet hear it not. Think of the uncounted 
millions of the heathen world. And here I am giving 
the years of my strength preaching sermons to empty 
pews—sermons that with God’s blessing might have 
brought life to thousands that sit in darkness and in 
the shadow of death. 

“Surely I could find even yet a field where the people 
are hungry to hear the Gospel, and will prefer the 
house of God rather than the joy-ride, the Sunday golf 
game, or the indolent hammock. ‘The truth is, I must 
either resign or find some way to fill up these forsaken 
Seats, 

“O husband, don’t take this so seriously; please 
don’t!” 

“T take it seriously because it is a so unspeakably 
serious matter. I tell you, my dear, the greatest 
tragedy of the Church to-day is the Tragedy of De- 
serted Pews!” 


EpisopE Il: THe FANTASY IN THE TEMPLE 


(The following Saturday evening. The preacher 
has gone inte the church in the twilight and is arrang- 


A Drama of Deserted Pews 225 


ing his pulpit for the morrow. One dim light merely 
emphasizes the shadows. Soliloquizing, the preacher 
looks out over the rows of pews and unconsciously 
speaks aloud:) 

“Well, I suppose half of you pews will be empty 
again to-morrow. Can you tell me why? Haven't I 
worked hard and long? MHaven’t I prayed earnestly? 
Haven't I loved my people and been loyal to them? 
O Empty Seats, why are you empty Sunday after 
Sunday ?” 

“T for one am empty, Minister, because nobody 
seems to want to sit in me any more” (spoke a low 
voice from somewhere in the shadow). 

“Mercy on us! What is that? Who are you, any- 
how, back there?” 

“Only an empty pew. Weren’t you talking to me? 
I thought you wanted to know why so many of us 
empty pews are here in church every Sunday. I beg 
pardon if I intrude: pews aren’t expected to talk back 
at the pulpit, I know.” 

| Dearime, this\7s a curious) experience). te But 
since you are inclined to talk, tell me just why nobody 
wants to sit in you any more? That is the thing I am 
trying to find out.” 

“Really, I don’t know; I hoped you could tell me, 
Minister. I am one of the little cheap pews. Maybe 
some of those big rich pews over there could tell, if 
you would wake them up.” 

“Wake them up? Are they asleep?” 

“Oh, surely, yes. They sleep most of the time, Min- 
ister.” 

“And how could I wake them up, do you think?” 


226 O Empty Seats, Why Are You Empty? 


“T don’t exactly know, but I think perhaps if you 
would preach a sermon specially to them some time, 
they would wake up and listen. I have noticed that 
people are that way sometimes.” 

“Well, by my faith, you are an observing pew! But 
if you were a preacher you would know that generally 
the very ones you mean the sermon for don’t take it 
to themselves at all.” 

“Maybe, Minister, you don’t preach it straight at 
them so that they can know it is intended for them?” 

WIt 218) 2) "just. :possible a). Ldonitaes adage 
thought of it in that way. But tell me how I could let 
these empty pews know it, if I decided to preach a 
sermon specially to them?” 

“Would you do it? Will you? I have often won- 
dered, Minister, why you don’t, since the empty pews 
are in the majority. But I thought maybe you imag- 
ined that pews couldn’t hear unless they had people in 
them to be ‘your hearers’ as you call them so often. 
But we empty pews can hear, really, Minister, if only 
we know that it is intended for us. But it isn’t worth 
while listening to other people’s sermons. . . is it?” 

“Well, what I’m asking you is, how am I to let 
them know that the sermon to-morrow morning is 
going to be just for them specially ?” 

“Oh, goody, goody! T’ll tell them for you, and 
then they’ll all be awake when you preach.” 

“Do you mind letting me know when and how you 
will tell them? They seem sound enough asleep at 
present.” 

“Yes, but when the chimes in the church tower peal 
twelve on Saturday night they always wake up, and I 


A Drama of Deserted Pews 227 


tell them the news. They call me their Public Press. 
I don’t know what that means: but if they think there 
is nothing important going on in the church the next 
day they go off to sleep again. But this will keep 
them awake sure!” 


EptIsopE III: THE SERMON TO THE Empty PEws 


(The audience room; Sunday morning at the hour of 
service. The preacher enters his pulpit, looks out over 
his half filled church and says quietly:) 

“T have an announcement to make that will probably 
surprise my people. For many months, as you have no 
doubt observed, the empty pews in this church have 
outnumbered the occupied ones. It seems hardly fair 
to do all the preaching to the minority. So the sermon 
this morning will not be preached at all to my people, 
but to the Empty Pews. Yes, I see by your looks, my 
people, that you are wondering whether I have gone 
daft; but I assure you that I never was saner or more 
serious in my life. I am going to preach this morn- 
ing a pointed, personal sermon to our deserted pews 
and give them a piece of my mind.” 


THE SERMON TO THE EMPTY PEWS 


“Now, Empty Pews, I am told that you can hear. I 
never imagined it, for you have no ears visible. But 
come to think of it, a good many of my people are in 
the same state, and yet can hear. One can’t always 
tell from appearances! 

“But since you can hear I am going to preach a 


228 O Empty Seats, Why Are You Empty? 


sermon specially to you this morning, and my text is 
found in Samuel 20:18, ‘Thou shalt be missed, be- 
cause thy seat will be empty.’ And my subject is, O 
Empty Seats, wHy are you Empty? 

“Firstly. I want you to take note carefully, O 
Empty Seats, that the text does not say that you would 
be missed if you were not here. Not at all. It says 
that the man is missed when he stays away and leaves 
an Empty Seat in his place. Indeed if all you Empty 
Seats were absent we should not miss you, nor regret 
your absence a particle. 

“Secondly. I will now proceed to tell you plainly 
just why we should not regret your absence from our 
church: 

“(a) You do more to disable the preacher, deaden 
his enthusiasm, discourage his zeal, and break his heart, 
than any other thing whatsoever. Hatred, persecution, 
martyrdom, would be a little thing in comparison! 

“(b) You do more to chill the church, enervate 
her efforts, clip the wings of her faith, and rob her of 
her victory, than all the embattled hosts of hell—unless 
you yourselves are indeed a part of those hosts, out on 
secret service! Therefore we disapprove of you, dis- 
like you, dread you, and often denounce you. 

“Now, I shall not be one whit surprised if you all 
get mad and march right out of the church. I have had 
people do just that, and on far less provocation. But I 
shall be happy to see you go. If we could just get rid 
of you forever, my! how our church would prosper. 

“Thirdly. Application and Improvement. Now, 
Empty Pews, I don’t really expect you to repent or re- 
form; but just to leave you without excuse, and per- 


A Drama of Deserted Pews 229 


haps make you ashamed, I remind you of how much 
nobler you once were; of how low you have sunk from 
your early estate; of how you have fallen from grace! 
And I do beseech you to take thought, repent, reform, 
and become as once you were—a glory and honor in 
the house of the Lord, instead of a disgrace and dead- 
weight upon Church and Minister alike! 
“We will now be dismissed.” 


EB PISODR LV LOE. HEARERS ALK DACK CTOMTHE 
PREACHER! 


(To the amazement of preacher and people altke, 
there comes a babble of answers from the Empty 
Pews:) 

“Wait a minute, Minister!” ... “Hear what we 
have to say, Minister!” ... “Don’t go yet: listen to 
Gurisidelae... Lurntabout’s) fair play lie. iwWe 
want to talk now, Minister!” ... “Let us tell you 
why were Empty!” 

“Of all things! Isn’t that amazing? Who ever 
heard of the pews daring to talk back at the preacher? 
... still, it does seem fair to give you the chance; 
so if you will speak one at a time, we will stay and 
hear you. No. 45, you may talk first.” 

“Mr. Minister, I wanted to ask if that seat in your 
text was to blame for being empty? Wasn’t it there 
at the good dinner waiting to be occupied by the man? 
And, Minister, I am here every Sunday just anxious 
to have somebody sit in me and hear a good sermon, 
ATM scnt 

“Listen to me, Minister; listen to me!’ 


1? 


230 O Empty Seats, Why Are You Empty? 


“No. 76, you oughtn’t to interrupt.” 

“T just wanted to say that the man in your text— 
was his name David ?—that he wasn’t to blame either! 
He was afraid that the king at the head of the table 
would throw something sharp at him: and I was 
wondering, when you threw such sharp words at us 
who didn’t really deserve them, whether maybe men 
stay away from your good sermon dinner because they 
are afraid of the pointed and cutting things you might 
slam at them? Do you think that could be it, Min- 
ister ?”’ 

“Ti’m, well, I should say, No. 76, that your question 
itself is rather pointed, if not cutting! Ili have to 
think that over before I answer.” 

“Now, Mr. Minister, let me talk! I feel just like 
that man you read about in the Bible one Sunday, who 
said his insides were so full of boiling thoughts and 
words that he would just burst if he didn’t get a 
chance right off, to talk.” 

“Speak on then, No. 37.” 

“Minister, I don’t believe that even your people who 
sit in the pews that aren’t empty really want other 
people to sit in us empty seats and fill us up.” 

“Why, what do you mean, No. 37?” 

“Well, a few weeks ago a man did come and sit down 
with me. He wasn’t much to look at nor any too 
clean, I guess. The people all around looked at him 
out of the corners of their eyes as though he had no 
business there: and I’m sure he saw it. Another 
time a stranger lady nicely dressed sat with me; but 
no one spoke to her, nor welcomed her, nor invited 
her to come again. I thought perhaps you and the peo- 


A Drama of Deserted Pews 231 


ple just wanted to keep us Empty Pews as sort of Best 
Seats, to be looked at and not used. I am glad to find 
that you do want people to sit in with us... but 
isn’t ita funny way to show it, Minister?” 

“Please, Mr. Preacher, can’t I talk now?” 

“Yes, we'll hear from you, No. 13.” 

“Then since you want to know why we seats are . 
empty I'll say, I think maybe it’s because your sermons 
are empty, too. I’ve heard so. Do you think that 
can be the reason? I’m no judge of sermons myself: I 
usually sleep because I know they are not intended for 
me. But this one was different, and I’m awake.” 

“So you are just retailing gossip? All I can say to 
you is, that if you will come to church regularly ... 
Gp ee wins), ol) mean, if) you wills listen tothe 
sermons instead of to the gossip, you yourself can de- 
cide whether the sermons are as empty as you seem 
to think. I try my best to make them rich and full: 
but perhaps you Empty Seats think the sermons empty 
because you yourselves are wooden.” 

“T’m No. 84, away back here in the corner. I think 
I can tell why the seats are empty, if you will let me 
have my say.” 

“Go on, No. 84. We want your answer.” 

“Well, once about fifty years ago I heard old Dr. 
Goodenough say that the people would always fill the 
pews in a church where the Pure Gospel was-preached : 
so probably the Seats are empty now because you don’t 
preach the Pure Gospel, as he did.” 

“Now that accusing explanation I deny absolutely! 
If you Empty Pews had been awake and listening, in- 
stead of sleeping in lazy sloth, you would have been 


232 O Empty Seats, Why Are You Empty? 


ready to bear testimony that I have preached the 
Gospel, the whole Gospel, and nothing but the Gospel, 
year after year in this church faithfully, fully, ear- 
nestly. The Lord, whose I am and whom I serve, 
be my witness! Why, Empty Seats, enough Gospel 
has been flung at your wooden backs in the last ten 
years to have saved multitudes of those who have never 
heard the way of life. Indeed, I am often tempted 
to wish that I had gone with that Gospel to Darkest 
Africa, instead of wasting it on you wooden-hearted 
Empty Seats who never accept or practice that Gospel. 

“But listen: I see No. 36 trying to be heard. What 
ist, No362) 

“Please, Mr. Preacher, perhaps the people don’t need 
the Gospel nowadays; just as they don’t need any 
more the footstoves they used to bring here to church 
because they have something so much better now. If 
they don’t need the Gospel you can’t expect them to 
come to the Gospel House—can you?” 

“Well, No. 36, your question surely makes me sad 
at heart, because I myself have begun to be afraid that 
there are many people in this town who have decided 
that they don’t really need the Gospel. But they do 
need it—and need it all the more just because they 
think they don’t. And as for there being nowadays 
something better than the Gospel, as our modern steam 
heating plant is better than the old footstoves—you 
just don’t know what you are saying! Suppose I told 
you that men had gotten up some invention lately that 
made the sun in the sky of no use any more? Or that 
made air unnecessary and out of date? Or that made 
a mother’s love for her children ridiculous and passé? 


A Drama of Deserted Pews 233 


God made these things and they will never go out of 
style, never be improved on! And God gave the Gospel 
as his perfect way of salvation: people will never find 
anything to take its place, nor ever stop needing it! As 
long as the world lasts it will remain true that there is 
none other name under heaven given amongst men 
whereby we can be saved—must be saved if we are - 
saved at all!” 

“Ahem. Ahe-m, Mr. Minister, sir: I am No. 6 up 
here in the Amen Corner. For fifty years I was 
Deacon Graham’s pew. That dignified and honored 
deacon has been dead, and his pew has been empty, for 
twenty years: but in his day his word was law in this 
Church, because of his unblemished Christian char- 
acter ;and his... . ah-é-m~. . «judicial mind.” In 
inesewdays 4) ...4. ahem ..'.cah-e-m 4). leawasiT 
may say, the most honored pew in the church: now, 
distros Dut that. isi.neither here nonythere iu, 
However, I will presume to remark, sir, that it im- 
presses me that neither have the Empty Pews of this 

. ahem . . . ancient church been just to you, nor— 
may I say it, sir?—have you, honored sir, been quite 
just to them in reflecting upon them for conditions con- 
cerning which we Empty Pews are nowise to blame 

. even as these who have spoken have unduly re- 
flected upon you, reverend sir... . 

“But without longer circumlocution or verbal diva- 
gations, may I be permitted to suggest a prudent and 
possibly fruitful compromise in this matter; namely, 
that you, revered and honored sir, the Pastor of this 
ancient and eminent Church, and also we the Empty 
Seats in the aforesaid Church, enter into some co- 


234 O Empty Seats, Why Are You Empty? 


operative agreement by which, counseling and work- 
ing together, some large and worthy end may be at- 
tained in the amelioration and improvement of exist- 
ing regrettable conditions. . . . Thank you, sir; I have 
done.” 

“Well, honored No. 6, I think you’ve said it! We 
would better get together and see what can be done, 
than to be knocking one another... . I have it! Tl 
preach another sermon to you next Sunday morn- 
ing on the question, O Empty Seats, How Can You 
Be Filled? Then we will hear what good plans you 
have thought out during the week. And so planning 
together and working in unison perhaps a new era will 
dawn, under God’s benediction, for this dear old 
Church. 

“And I am sure I sincerely apologize to you Empty 
Pews for reflecting upon you, as honored and historic 
No. 6 has well remarked, for conditions concerning 
which you have been in nowise to blame. I take back 
my unkind words entirely. The meeting is now dis- 
missed: the people may withdraw, but I ask all the 
pews to remain in their places.” 


XV. 


O EMPTY SEATS, HOW CAN YOU 
BE FILLED? 


The Preacher and the Seats Confer 


NOTATION 


Though there be upon these two sermons a thin veneer 
of humor it covers an aching heart. No doubt there are 
exceptional cases, conditions, and men; but the lament 
over seats empty and churches forsaken for the joy ride, 
the hammock, the golf game, the social visit or the Sun- 
day movies is far too general to be discounted or ignored. 
And as regards the minister’s own feelings, not too strong 
is the complaint laid against the Empty Seats by “Dr. 
Newman” that they “do more to disable the preacher, 
deaden his enthusiasm, discourage his zeal, break his 
heart, than any other thing whatsoever. Hatred, perse- 
cution, martyrdom, would be a little thing in comparison.” 

Moreover, as a sign of the times, and as a vast problem 
to be faced by publicists, patriots and preachers alike, if 
that the cause may be discovered and the cure be de- 
scribed, Empty Seats in Churches is second in impor- 
tance to none other. 

That this new drama sermon method of preaching may 
prove of a little help in solving this critical problem is a 
hope that haunts the heart of the pastor who writes this 
book. 


(HYMNS USED: 
“Holy, holy, holy, Lord God Almighty !” 
“The Church’s one Foundation.” 
“Triumphant Zion, lift thy head.” 


SCRIPTURE: 
Luke 14: 12-23. 


RESPONSIVE READINGS: 
Psalm 84 (Revised), or Psalms 24, 26.) 


are VUE Ya Se Ant Ser Le GWVin CA Noy Og BB 
I BCALADIDYy 


The Preacher and the Seats Confer 


EpisopE 1: Tur DEACONS IN COUNCIL 


(Saturday mght; home of old Deacon Stone. The 
full Board is assembled in council. Deacon Stone 
speaks: ) 

“Members of the Official Board, I have invited you 
to this informal conference to consider the strange ec- 
centricity which our pastor is manifesting. In all my 
nearly forty years as a deacon I have never seen any- 
thing in our church quite so ridiculous as a minister 
actually preaching a sermon to lifeless, inanimate pews 
and seeming to hear answering voices from those same 
senseless seats. I might be tempted to call it rank tom- 
foolery were there not grave question whether (as was 
said to an apostle) much study has not made him 
—well, mentally unsettled. And I understand he pro- 
poses to repeat the outlandish performance to-mor- 
row—that is, unless we, the spiritual officers of this 
church, intervene to prevent the travesty and unbefit- 
ting farce. 

“What are your views, brethren of the diaconate? 
Deacon Morehouse, how did the performance impress 
you?” 

“Ahem. . . Well, brethren, Deacon Stone has ex- 

237 


238 OK mpty Seats, How Can You Be Filled? 


pressed my thoughts precisely. Indeed, in previous 
conversation we found ourselves in full accord. What 
is best to be done I cannot say, but certainly such 
irregular and outlandish proceedings should be sternly 
frowned upon by us.” 

“Deacon Stone, with your permission I would like 
to say a word. I am young, and only a short time in 
the deacon’s office; but I confess I have a lot of sym- 
pathy with the pastor. Month after month he has 
had the heart-breaking experience of preaching to ever- 
lessening audiences. For a man as intense in feelings 
as he is, I can readily understand that such an ex- 
perience has ceased to be endurable: and if his protest 
has shown itself in a somewhat unprecedented form, 
who can blame him? Moreover, we have always 
known that the Doctor is quite an original man; one 
couldn’t expect from him the commonplace. Indeed, 
his originality has always been regarded as one of his 
charms,” 

“A most peculiar charm, I should say, sir, that 
makes a man conduct himself as daft, in the pulpit! 
Deacon Morehouse, can you agree with Deacon 
Strong’s views?” 

“Not at all, sir; not at all. My own views are that 
if Pastor Newman isn’t able to hold a congregation 
without descending to such unbecoming sensationalism 
as preaching to wooden pews, it might be better for 
him to withdraw and let us put some one in the pulpit 
who can command a congregation by eloquence and 
intellectual abilities.” 

“Mr. Chairman; may I speak?” 

“You may, Deacon Carlisle.” 





The Preacher and the Seats Confer 239 


“Then, Gentlemen of the Board, I beg leave to pro- 
test against the last remarks. I prefer not to enter 
into this discussion at all, but you know as well as 
I that Dr. Newman is considered on all sides as 
an exceedingly able, inspiring and original preacher: 
a man of brain, piety, and intense zeal. It is no fault 
of his that pews are empty. I am a traveling man, 
and all over I find the same condition and the same 
cry. The automobile, the Sunday paper, Sunday 
movies, Sunday wireless, plus a lowered Christian con- 
science as regards the spiritual duty of family and 
individual churchgoing, are causing a widespread and 
calamitous increase of empty pews in practically all 
our churches. : 

“Therefore if Pastor Newman, with bare heart and 
strong hands and in his own unique and original way, 
is grappling with this biggest problem of the modern 
Church, it seems to me it would be more fitting for 
us, his cabinet of helpers, to follow his lead and back 
him up enthusiastically even if he be trying a somewhat 
unusual tack. If inspired Psalmist and Prophets of old 
represented mountains and all hills, fruit trees and 
cedar trees, beasts, cattle and flying fowl, as crying out 
in praise of God, why is it either outlandish or ridicu- 
lous for a preacher of the Gospel to-day to represent 
empty seats in God’s house as being interested that 
wandering souls should be brought under the influence 
of God’s word of salvation? Let us help, I say, instead 
of knocking!” 

(After a few silent and thoughtful moments the 
deacons go slowly to their homes, Deacons Stone and 
‘Morehouse together.) 


240 OF mpty Seats, How Can You Be Filled? 


EprisopE II: “THou BriINGEst STRANGE THINGS TO 
Our Ears!” 


(Sunday morning breakfast tables. Homes: various. 
Speakers: a miscellaneous assortment. ) 

“Well, wife, what do you say to going down to our 
own church to-day ?* The fact is, we haven’t been there 
for three or four weeks, and .. .” 

“Three or four! Why, my dear, where is your 
memory? The last time we were at church was on 
Easter Sunday, and that was just nine weeks ago to- 
day. I looked it up in my Line-a-Day book this morn- 
ing.” 

“Nine weeks! Surely it can’t be possible. I thought 
we went to church generally about every other Sunday. 
I never intended to go back on the old church like 
thats, 

“Well, I can read you the places we went every 
single Sunday since Easter, if you want to hear!’ 

(Hastily.) “Oh, never mind! I'll take your word 
for it. But, my dear, I was about to tell you 
that I hear that Dr. Newman has stopped preaching . 
to the people, because they are so few, and is now ad- 
dressing his sermons to the empty seats because they 
are so many. Queer idea, isn’t it? And I am told 
that this morning he is going to preach to the empties 
and try to get them to tell him how to draw an audi- 
ence. Quite an original scheme, eh? Suppose we go 
down and hear him! .. .” 

“Come, Charley dear, and go with me to church this 
morning. One of the queerest things, Charley: Dr. 
Newman is going to preach a sermon to the empty 


The Preacher and the Seats Confer 241 


pews, instead of to the people. Isn’t that a lark? I 
never heard the like; did you? It ought to be worth 
hearing for it certainly will be out of the ordinary. 
Which is what I like in a sermon.” 

“Well, all right, Mildred, we'll go. It happens that 
I had to leave the car in the garage over Sunday for 
some repairs; and it’s pretty dull just hanging around 
the house all day. And, by the way, Mildred, I’m 
forced to admit that in the two years since we came 
up to the city from Greenville and brought our church 
letters to Dr. Newman’s church, I have been to service 
just one Sunday. That’s not a very good record, is 
it? I don’t know what my good mother would say if 
she knew it. No wonder Dr. Newman has quit asking 
SCMLEMCOMME Sets) t 

“Well, boys, what’s on hand for to-day?” 

“T hardly know, father. Joe and I thought perhaps 
we would go out to the Country Club for a game of 
golf, but it’s beginning to rain; which shuts out canoe- 
ing and hiking as well.” 

“T had an idea of suggesting to you boys that we go 
to church for a change.” 

“Go to church, Dad? What’s the idea? Aren’t you 
well to-day? Thinking of ordering your coffin?” 

“No; but do you know? I’ve been thinking it over, 
how I used to take you lads to church regularly, when 
you were little; and I was fond of it, too. It has been 
many a long day since we have gone together—or 
separately, for that matter. Sometimes I regret it. 
But I just happened to hear last night that Dr. 
Newman has gotten the queer scheme of preaching 
sermons to the empty pews instead of to the full ones 


242 OFKmpty Seats, How Can You Be Filled? 


—if he has any full ones these days. Our pew is empty 
regularly enough, I’m sure! But his idea seemed so 
quaint and original that I imagined that you might 
care to hear him. What do you say?” 

“Oh, no, Dad. You go if you feel like it; but we 
were fed up on churchgoing when we were kids. I 
guess it’s the movies for us to-day. .. .” 

(And various other similar family confabs over 
which angels weep.) 


EpisovE III: THe SEconp SERMON To Empty PEws 


(Hour of morning service. Pastor Newman enters 
his pulpit, looking strained and sad. At the time for 
pulpit notices he speaks thus to his people:) 

“Beloved, the somewhat unusual sermon of last Sun- 
day morning was called out suddenly by a remarkable 
experience on the Saturday evening immediately pre- 
ceding: I am well aware that the sermon itself has 
caused much comment, some of it distinctly unfavor- 
able. Yet I believe that sympathy has outweighed 
criticism; and that solicitude for the future welfare of 
our church has perhaps outweighed both. Some of 
my people, however, have remonstrated with me for 
taking this matter of empty pews so seriously to heart. 
To such remonstrances I must reply, that when the 
very life of the church is at issue, pastors who see 
and think cannot do other than take deeply to heart this 
tragedy of the deserted pew in our day. 

“But however that may be, I ask you to bear pa- 
tiently with what may seem to some of you an eccen- 
tric oddity and, believing that the motive is sincere, 


The Preacher and the Seats Confer 243 


hearken to-day while I preach a second sermon to the 
empty pews, the topic being: O Empty Seats, How Can 
You Be Filled ?” 


THE SERMON 


“Now, Empty Pews, I observe that you are still here 
in large numbers; and I imagine that all this week you 
have been earnestly pondering the problem as to how 
you can be filled with worshipers once more, as in 
olden days. I myself have been musing and praying 
over this question the whole of every day. 

“But, Empty Seats, you probably infer that it is an 
exceedingly hard matter to fill up church pews; yet it 
is not. On the contrary, it is perfectly easy to get 
seats filled to the full—for a while, that is—if we just 
go at it right. And now I will tell you how. 

“First, the preacher can fill all you Empty Seats by 
stirring up some thrilling excitement. Just let him get 
up a big fight, and man, being a fighting animal, will 
run to a fight, if it be only a dog fight. Just listen 
to this happening that my own father told me about. 
An editor of a daily paper in a small city wanted a 
month in the woods, and he hired a bright young fellow 
to edit his paper during August. But within a week 
the new editor had gotten into a terrible newspaper 
row with the competing daily of the town. The fight 
grew fiercer and fiercer; there were published threats 
of personal violence; the editor of the other paper 
actually challenged our young editor to fight a duel. 
The brave youth responded by announcing that he had 
armed himself with automatic revolvers and would 


244 OHmpty Seats, How Can You Be Filled? 


shoot the other editor on sight, whether on the street, 
at the post office, or in the theater. 

“Meanwhile the excitement in the community grew 
more and more tense; both papers were bought by 
thousands as soon as the newsboys appeared on the 
streets; and the fever reached white heat. Our editor 
in the woods, thoroughly alarmed, broke camp and 
rushed home to prevent bloodshed ... and found 
that the editor of the competing paper had himself gone 
away August Ist on a yachting cruise, and had by 
chance engaged this same young man to edit his paper. 
Two papers, one editor, one big fight; circulation of 
both papers boomed to five times normal; and only a 
sham battle after all! 

“Now, Empty Seats, of course a clergyman cannot 
work just that same scheme; but he can ‘work’ human 
nature just as effectively. More than one minister I 
know has stirred up excitement and filled his pews to 
the full by fighting something or somebody eminent. 
Our New York City neighbor attacked the faith of 
his own Church, dared his Bishop to bring him to trial 
for heresy, attained to the heaven of newspaper pub- 
licity, and had ‘standing room only’ at his church—for 
a time. 

“T myself could do that sort of thing. I could attack 
the holy Bible, deny all the fundamental doctrines of 
my Church, get myself tried as a heretic; or better, I 
could start to lambaste Brother Brown and the Metho- 
dist Church, Father Flaherty and the Papal Church, 
Uncle DeHollander and his Lutheran Church, and so 
get up such a wild excitement that people would be 
coming from all over to hear me preach! 


The Preacher and the Seats Confer 245 


“Why don’t I try some such plan? Listen to me, 
Empty Seats: I’d rather preach to you, empty as you 
are, all my earthly days than to attack the Bible I love, 
deny the deity of my Lord and Saviour Jesus Christ, 
whom I adore, cause schism in the Church which is 
the body of Christ, and draw attention to myself by 
unchristlike sensationalism, converting my pulpit into 
a circus or a vaudeville. Besides, nothing of that kind 
fills seats permanently : when the excitement dies down 
both church and preacher are deader than before. 

“But, O Empty Seats, can you be filled permanently, 
and by Christlike methods? I believe you can; and the 
purpose of this conference is to find out how. But be- 
fore I call on you for your plans I want to lay down 
some foundation principles which I am sure are true 
and helpful for our discussion. 

“First, filled seats come from co6perative effort. 
Preacher, people and pews must pull together. Don’t 
you accept that? 

“Next, permanent results don’t come from sudden 
spurts. The long pull is what wins in the long run. 
Isn’t it? 

“Moreover, the Church must be truly Christian or it 
can’t hold people permanently. Churchgoing must 
come from conscience; feel-like-it never fills pews. 
And church-working must originate in heart-love; no 
pride in having our church outstrip competitors ever 
builds up God’s kingdom. Wouldn’t you agree to that 
statement ? 

“And my last principle is, that it’s hard work that 
does it! Which is universally and everlastingly true. 
Yes, Empty Seats! And it is lack of hard work some- 


246 OEKmpty Seats, How Can Y ou Be Filled? 


where along the line that explains almost all empty 
seats in any church. The preacher must work hard 
in his study to produce noble sermons. He must 
work hard in his pulpit to preach those sermons nobly. 
He must work hard as pastor. And the people must 
work—not just the ‘few faithful ones’ but all the Chris- 
tian people—must work hard at this business of get- 
ting God’s house filled. They must care enough, pray 
enough, love enough to work, work hard, work long. 
But what if pastor and people do not? Well, God 
never made a gracious promise to quitters! 

“Now, Empty Seats, I have ended my sermon: what 
good plans have you thought out this week? Speak up 
promptly, please.” | 


THE PEWS SPEAK UP 


“Mr. Minister, please, sir, I am the pew that talked 
to you first; the one they call Public Press. They call 
me that because I tell them all the news. Now if by 
doing that I alone could wake up all these empty seats 
so that they heard your sermon last Sunday, it seems 
to me that you might wake up all the people in town 
and get them to come and hear your sermons if you 
told them all about it in the real Public Press. Did 
you ever try that plan, Mr. Minister—just paying the 
newspapers as the stores do, to tell the people of the 
town what you have for them?” 

“No, I must confess I never did; or only a few 
times. It costs so much; and I didn’t see much results 
when I did try it.” 

“Doesn’t it cost a good deal to run a church for 





a 


The Preacher and the Seats Confer 247 


empty pews? They don’t put anything into the collec- 
tion plates, ever! And I wonder if stores generally 
just put in one or two advertisements and then stop?” 

“Td like to tell you what [Tve been thinking, 
Breacher,”’ 

“What is it, No. 45°” 

“Why, whenever the church door is opened I catch 
sight of a sort of big board across the street, and I’ve 
seen it hundreds of times, I guess. Always it says the 
same thing: ‘Eventually; why not Now?’ Isn’t that 
queer? But wouldn’t it be a good plan to say some- 
thing to people’s eyes that way, over and over, hun- 
dreds and hundreds of times, that would make them 
think of our church and feel like coming to it?” 

“Good for you, No. 45; you have some ideas in your 
wooden head—I mean, back! That is worth thinking 
about. I suppose that anything everlastingly before 
the eyes of the people, whether in the newspapers or 
on the bill-board, does have its effect in the long run.” 

“Please, Mr. Preacher, I’ve been thinking all week, 
but I don’t know whether I can tell it.” 

vLetjus heariit, No: 37.” 

“Well, you remember that last Sunday I was the 
one who said I didn’t believe your people who sit in 
the pews really want other people to come; and you 
said they did, but didn’t just understand how to show 
it to strangers. Now, Preacher, why couldn’t we have 
in our church a Glad-You-Came band, to stay around 
the doors and say Glad-You-Came to everybody? 
Wouldn’t that make everybody glad he came, and want 
to come again?’ 

“Say, No. 37, that is a mighty good suggestion! I 


248 OF mopty Seats, How Can You Be Filled? 


guess we'll get up a Glad-You-Came band right off. 
Why, the most regular comers as well as the strangers 
will feel warm about the heart after half a dozen dif- 
ferent people give them the glad hand and say hap- 
pily, ‘Glad-You-Came!’ ” 

“Mr. Preacher, Mr. Preacher!’ 

“Speak up, No. 22. What’s your idea?” 

“Why, this: If a stranger came once but nobody 
knew who he was or where he lived, we might never 
see him again. I’ve been wondering if we couldn't 
have a book, or something, back near the door, and 
some one to get the stranger to write his name and 
address in that book, and then write to him and thank 
him for coming and ask him to come again. Wouldn't 
that be a good plan?” 

“A tip-top plan, No. 22; we will adopt that plan 
right off.” 

“Ahem, a-h-e-m. Honored sir and Pastor, this is 
No. 6 here in the Amen Corner speaking. My thought 
and plan, sir, is based wholly upon long and successful 
experience, sir. In the old days when I was Deacon 
Graham’s honored pew, and that eminent and godly 
man was the unquestioned leader in this church, not 
only was that saintly and now sainted deacon, with his 
spiritually beautiful wife, present at every stated meet- 
ing of the Church, but there were present with that 
worthy father and mother a family of well-trained, 
dutiful and reverential children, many in numbers, who 
in due time grew to honored manhood and womanhood 
in attendance upon this the church of their fathers. 
Alas, sir, they are now all gone: but I who harbored 
them so long am moved to affirm that of all ways of 


The Preacher and the Seats Confer 249 


filling Empty Seats in this or any church the very 
best is that of Deacon Graham, which in the words of 
Holy Writ is, ‘Train up a child in the way he should 
go, and when he is old he will not depart from it.’ I 
believe, honored and revered pastor, that the training 
of the children of the church as a faithful and church- 
going generation—this is the one sure and abiding 
method of keeping the pews of a church filled with 
faithful worshipers! I thank you, sir; I have ended 
my remarks.” 

“Aras and Atack, No. 6! Which means that now- 
adays our church’s families ordinarily consist of a lass 
—one—and a lack of any other children. Or maybe 
the one is a boy. How then can we fill empty seats? 
But surely, sir, your idea is the right one—and that 
the Romish Church knows full well.” 

“Mr. Minister Preacher, I didn’t say anything last 
Sunday, and I haven’t spoken to-day. Can’t I talk 
now ?” 

“Yes, No. 55, speak up: we shall be glad to hear 
you.” 

“Now, I’ve thought it over a long time and it seems 
just this way to me, that people can get people better 
than anything else can. ’Pears to me that however 
much good a big signboard beside the church, or a 
lot of little signboards in store windows, or paid-for 
signboards in newspapers might do, yet a live sign- 
board walking around dressed up in clothes and shoes 
and hat, and talking real talk to people he knows, could 
do a lot more good in getting people to come. Don’t 
you think so, Mr. Preacher Minister ?”’ 

“Yes, No. 55, I certainly do. If fifty people of our 


250 OEKmpty Seats, How Can You Be Filled? 


church would just make it their business and their 
relaxation and their fun, every chance they get, to boost 
for our church and invite people to come, and tell them 
what a good time we have here and what a warm wel- 
come we have for them, I am just sure that all you 
Empty Seats would be filled in a year.” 

“Well then, Mr. Preacher Minister, why don’t you 
appoint those fifty and tell them to do all that? Don’t 
the people have to do what you tell them?” 

JOh, ahem,).. <\now, Noin55,.. 5 you iscemmaa 
well, I don’t think I can answer that question just 
now!” 

“But it would really be a good thing for the people 
and the church, too, if they would invite others that 
way, wouldn’t it ?” | 

“Yes, I am very certain it would!” 

“Now, sir, Mr. Preacher, sir, isn’t it my turn? [ve 
waited and not said a word. . . and I think I have 
just the grandest plan of all. May I tell what it is 
right now?” 

“Please do, No. 61. Tell us your grand plan.” 

“Now then, it’s just this. If people can get people, 
then people can best get the people they know best, 
can’t they? So here is my plan: You change the people 
all around in the church so that each pew of people will 
have a whole Empty Pew right in front of it. Then 
you tell those people that this one Empty Pew is theirs 
to fill up, their special responsibility; and that so long 
as that pew stays empty right in front of them, they 
themselves and other people and the Pastor and the 
Angels and God will all know that they haven’t done 
their duty! And tell them, too, that they must go 


The Preacher and the Seats Confer 251 


and make special friends of some special people, so as 
to get them to come and sit in that special pew reserved 
for them specially. And not only get them there once, 
but make sure they are there every Sunday: keep spe- 
cially good friends with them all the time, so as to 
keep that one Empty Pew filled up always. And Mr. 
Minister, sir, Mr. Preacher, I thought that all out my- 
self. Don’t you think it really is a grand plan?” 

“Yes, No. 61! So grand that if every Christian 
church in America would adopt it really, then the trag- 
edy of the Empty Pews would be converted into the 
triumphant song of the Victorious Church! 

“The meeting is now closed!” 





XVI 
“THERE IS A LAD HERE” 


Outline of a Pageant Sermon 


NOTATION 


Dramatized sermons may be cast in other molds than 
the standard one consisting of Episodes and Incidents 
dramatically interpreted by the preacher in Character. 
This present discourse on “A Lad Here” is a pageant- 
sermon, in which the minister preaches “the Word,” 
while assistants present the same “Word” to the eye, thus 
supplementing and emphasizing the spoken message by 
visual instruction. 

This pageant-sermon can be used more readily and 
effectively at an evening service. There should be a 
curtain across the rear half of the platform, to be drawn 
aside by unseen assistants at the beginning of each of 
the five main points, upon the preacher’s signal. Then 
let the curtain be quietly drawn again by unseen opera- 
tors when perhaps a third of the discussion of that point 
has been given, so that the assistants may swiftly and 
quietly set the tableau for each succeeding point. There 
is the alternative but less effective plan of presenting the 
five tableaux in quick succession, before or after the 
spoken sermon. 

Of course the material printed is but a suggestive out- 
line of the sermon to be preached. 


“THERE IS A LAD HERE”’—John 6:9 
Outline of a Pageant Sermon 


I. InNtrrRopucTION: THE Boy, A GREAT SUBJECT TO 
Stupy; IMPORTANT FOR Home, COMMUNITY, 
NaTion, CHURCH OF JESUS CHRIST. 

I]. THeme: A Lap HerE—WuHat SHALL WE Do 
Wit Him? 


1. “There is a Lad Here’—in Your Home! 


(Curtain drawn aside, shows one winsome chap of 4 
years, a “little Lord Fauntleroy,’ or just an ordinary 
home treasure of a sweet-faced merry boy—playing 
with building blocks or other quiet toys. A few things, 
quickly brought on and removed, wluch will give the 
home and nursery touch, should be about the lad.) 

Yes, there is a lad here, and a dear little fellow he 
is! No money could buy him from you; he has made 
his nest in the innermost room of your heart; he is 
lord of all he surveys in your home. And now that 
he is here, what are you going to do about him, the 
little tyrant, prodigy, puzzle that he is? What will you 
do with him? What do you hope to do for him? 

What home training, home influences, home ideals 
have you for the culture and development of this lad 
here in your home, committed to your care by the 
Heavenly Father? 


Does not this question give you solemn thought? 
255 


256 “There Is a Lad Here’ 


Does it not call for earnest self-search as to whether 
you are worthy in life, character, and spirit, to be the 
pattern, teacher and guide for this young life? 


2. “There is a Lad Here”’—in Your Sunday School! 


(Curtain drawn aside, shows a class of 4 or 5 boys 
of 6 years, dressed in simple but “Sunday” looking 
clothes; an earnest-faced young teacher; a low table on 
which are placed a Bible opened, S. S. picture papers 
and books. The teacher and scholars gathered around 
the little table, busy with the lesson.) 

Yes, Christian parent, teacher, Church members and 
officers, there is a lad here in your Sunday School. It 
is for him and such as him that the Sunday School 
exists; he is the most important thing in this Sunday 
School of yours. He is the hope and future of your 
Church; for him you are steward and trustee. What 
are you going to do about, with, for this lad? How 
keep him in your Sunday School? How fill his mind 
and heart with God’s holy truth while here? How 
make of him a Christian, now while he is under your 
influence? Are you planning and proceeding intelli- 
gently in such way as to make of him a faithful and 
competent Church man, as he grows up? The Church 
needs this lad, to become leader, worker, teacher, of- 
ficer, in the years to come. He needs the Church as 
much. What a difference it will make to him and to 
the Church, if while he is in the Sunday School you 
anchor him to the Church for good! What plans and 
purposes, ideals and holy ambitions have you, as to this 
lad who is here in your Sunday School? 


Outline of a Pageant Sermon 257 
3. “There is a Lad Here”’—in Your Day School! 


(Curtain aside, shows a class of boys and girls 8 to 
Io years of age, standing in a straight line before a 
seated man teacher. A “little red schoolhouse’ scene. 
Costumes miscellaneous and rural-looking; one boy 
with red kerchef knotted about his neck. A geography 
globe and books on table by the teacher, a switch or 
ferrule in easy reach.) 

Well, right-thinking, public-spirited citizens, Chris- 
tian men and mothers, here is the lad in your public 
school: what are you going to do about that fact? 
What do you purpose to attain for him and assure to 
him, in the way of right character-building influences, 
right training for life’s work, right views and convic- 
tions on life’s great problems, while he is here in the 
public schools of your Community? Shall his interests 
be protected from the coarse, selfish greed of party polli- 
tics? Shall he have Bible influences to ennoble and 
establish him in righteousness; teachers that are posi- 
tive in their uplifting influence; schools that will make 
this lad a true American, a true patriot, a true man? 

The lad is here: what responsibility do you recognize 
and will you discharge, for his welfare and his future? 
His time in your schools is short, the influence abiding, 
the outcome is of supreme importance to the boy, the 
Community and the Nation! It is up to you. 


4. “There is a Lad Here”’—Loafing on the Corners 
of Your Streets! 


(Curtain aside, shows 2, 3 or more boys of II to 13 
years, tousle-headed, grimy hands and faces, caps on 


258 “There Is a Lad Here” 


back of heads or over one ear. One boy with imita- 
tion cigarette in Ms mouth, two boys are shooting — 
craps. General ar of coarseness. The preacher con- 
tinues:) 

Oh, there is a lad here playing around the alleys, 
loafing about the street corners, learning bad language, 
bad habits, coarseness and sin. 

What now are you going to do about this lad ?— 
what, for him?—what, with him? He is getting to be 
a problem for the Community; he is at a crisis time 
for himself. There is a “spring on the roof of the 
continent”’ close beside the Canadian Pacific R. R. 
track, whose waters can be turned to the polar North 
or the sunny South by a touch of your hand. A “big 
brother” could turn this lad to a clean and manly Chris- 
tian life; a bad companion can turn him to the ways 
of death. His future trembles in the balance. What 
about this lad, men, loafing on the corners of your 
streets? 


5. “There is a Lad Here”—Habituated to the Haunts 
of Sin! 


(If the place where these three lads of 14 to 16 years 
are seen could be left in semi-darkness, the effect would 
be heightened. Something to represent a demijohn or a 
beer keg; each boy holding iwntation cigar or ciga- 
rette in us mouth; all are seemingly playing cards upon 
an upturned store box. A half-filed glass, on the box.) 

God pity him, there is a lad here, hanging around 
the pool rooms, the secret gambling joints, the illicit 


Outline of a Pageant Sermon 259 


drinking places, the outer fringes of the gathering 
places of the immoral and fallen ones! 

Can you do anything about him, for him now? If 
not, he is gone—lost to civilization, lost to society, lost 
to the Church, lost to God. If you can do anything it 
must be done at once. “The time is short.” “What 
thou doest, do quickly.” 

(The curtain is again drawn, and the preacher goes 
on to impress the follounng lessons:) 


Ill: Lessons 


I. See and realize, now, the supreme importance of 
the present time, while the Lad is still in your home, 
your Sunday School and your Church. After he gets 
away and becomes the street-corner lad, the lad of the 
evil joint, how the problem increases in difficulty! 
Keep him and mold him aright, while you still have 
him. | 

‘2. Calculate and comprehend the vast value, or the 
measureless loss, this Lad may be to Community, to 
Church, to Christ our Lord, according as he be saved 
unto righteousness, or permitted to perish in sin! “Am 
I my brother’s keeper?” 





XVII 


THE GREAT DRAMA OF 
PILGRIM’S PROGRESS 


A Drama Sermon 


NOTATION 


It certainly required heroic condensation to put Pil- 
erim’s Progress into one sermon! There is an undoubted 
advantage in presenting the whole marvelous story as a 
unity. Nevertheless the sermon had to be unduly long: 
and though the people listened intensely for the almost 
an hour required, yet it would seem distinctly better to 
make two Drama Sermons of this beloved and wonderful 
old religious classic. Indeed, just as P. P. Bliss, the 
sweet singer of Gospel songs, based years ago an entire 
book of hymns, The Singing Pilgrim, upon Pilgrim’s 
Progress, even so that deathless Allegory of the Soul 
would richly furnish forth a whole series of Drama 
Sermons. 


(HYMNS USED: 
“°Tis by the faith of joys to come.” 
“Who trusts in God, a strong abode.” 
“Ten thousand times ten thousand.” 


SCRIPTURE LESSON : 
Ephesians 6: 10-18. 
Revelation 7: 9-17. 


RESPONSIVE READING: 
Psalm 34.) 


With such a subject as Pilgrim’s Progress it will be 
seen at once that the range of selection whether of hymns 
or of Scripture is exceedingly wide and rich. 


eS ee es ee a a ee ee ee ee ee ne ae ee ee ee ee ———— 





THE GREAT DRAMA OF PILGRIM’S 
PROGRESS 


A Drama Sermon 


(John Bunyan’s Pilgrim’s Progress, written in Bed- 
ford jail, has been for nigh 250 years the most widely 
read and the most deeply loved book in the English 
tongue, except the Bible. The children and the aged 
alike have pored over its pages; both the cultured and 
the common people have loved it. 

It is an enthralling Allegory, portraying the Chris- 
tian’s checkered life; it is a thrilling Drama, in which 
spiritual struggles and soul tragedies are acted out as 
by living characters. It tells in the simple, homely 
vernacular the story of Christian’s escape from the 
City of Destruction, his pilgrimage through this wicked 
world, and his happy entrance at last through the gates 
into the Beautiful City. The most fascinating fic- 
tion, the most solemn realities, the most appealing 
preaching, the most inspiring visions, are combined in 
this one homely, heart-searching, universal book. 

Itself a drama, it is fittingly portrayed in a drama 
sermon: and to-night we shall go swiftly through the 
whole book, taking time only for the greatest scenes 
depicted therein. ) 


263 


264 The Great Drama of Pilgrim’s Progress 


EpisopDE I: CHRISTIAN’S ESCAPE FROM THE CITY OF 
DESTRUCTION 


Incident 1. “Flee from the Wrath to Come!” 


(A man 1s seen, standing outside lis own house; 
looking anxiously across the fields; a great burden upon 
his back; lis face full of despair; a book in his hand:) 

“Oh, what shall I do? What shall I do?’ (Look- 
ing each way as though to run. Then he turns towards 
his house:) “Dear wife and children, I am undone! 
This burden on my back is crushing my soul; the city 
in which we live is going to be destroyed by fire from 
heaven; we shall all perish, unless some way of escape 
be found!” (Looks anxiously in all directions.) 

“For shame, husband! What crazy idea hath gotten 
into thy head? Thy whole family, and all thy neigh- 
bors, think that thou hast gone daft. Don’t be a fool!” 

(Christian turns mournfully away, and runs a little 
distance; glances into his book; then cries aloud:) 

“Oh, what shall I do to be saved ?” 

(A gracious-looking man draws near:) 

“Wherefore dost thou cry?” 

“O, sir, this book tells me that I must die and come 
to judgment; and the burden on my back will sink me 
lower than the grave! Knowing this I cry out in 
despair: what shall I do to be saved?” 

“My name is Evangelist. I can answer thy ques- 
tion. Read this: FLEE FROM THE WRATH TO COME.” 

“Whither must I flee?” 

“Dost thou see yonder wicket gate?” 

SNOW? f 


A Drama Sermon 265 


“Well, dost thou see yonder shining light?” 

Pele ace tuInky |. 4 yak a dow 

“Then keep that light in thine eye; go straight to it, 
and thou shalt see the gate. Knock, and it shall be 
opened unto thee; and the man there will tell thee what 
to do.” 

(Christian begins to run; his wife, children, neigh- 
bors, all cry after him to come back, but he runs the 
faster, fingers in his ears:) 

“Lite! Life! Eternal Life!” 


Incident 2. The Slough of Despond, and the 
Wicket Gate 


(Christian going unwarily, suddenly tumbles head- 
long into a deep and miry bog.) 

“Oh, oh! What shall I do now? This bog is so 
deep I cannot touch bottom; the banks are so high and 
steep I cannot climb out; I am so weighted down with 
the mire, I shall sink and perish here! ... But I'll 
try what I can to get to the bank nearest the wicket 
gate . . . oh, if only some one would come and help 
me out!” 

“What is this, neighbor? How camest thou in 
therers 

“Oh, sir, a man called Evangelist directed me this 
way; and as I was running towards the wicket gate to 
escape the wrath to come, I fell in here.” 

“My name is Help. Give me thine hand and [ll 
help thee out upon solid ground. There, now thou art 
out of the bog, though indeed thy clothes are a sorry 
sight! Hasten on thy way straight to the wicket gate.” 


266 The Great Drama of Pilgrim’s Progress 


(Christian, his heavy load still on his back struggles 
onward and at length gets up to the gate.) 

“Behold, this is the gate! And over it I see written, 
Knock, and it shall be opened unto you. I knock and 
cry, Open, open to a poor burdened sinner, escaped 
from the city of Destruction and seeking the way to 
Mount Zion! Open, open, I pray!’ 

“Yea, I open unto thee. I am God’s Good-will. 
Behold, I have set before thee an open door, and no 
man can shut it. Enter thou in and find the way to 
lhgtaie 

“T pray thee, friend, canst thou not help me off with 
this heavy burden?” 

“Nay, that I cannot do. Not even God’s Good-will 
can do thus. But as to thy burden, be content to 
bear it until thou comest to the place of deliverance; 


for there it will fall from thy back of itself. Go for- | 


ward now on thy journey. At some distance from this 
gate thou wilt come to the house of the Interpreter; at 
his door thou must knock, and he will show thee ex- 
cellent things. Good-by, and God speed thee, friend.” 


EprsopE II: CurisTIANn’s BuRDEN FALLS BEFORE THE 
Cross 


Incident I. The House of the Interpreter 


(Christian comes to the house of the Interpreter and 
knocks earnestly. The door-keeper admits lim and 
calls the Interpreter, who hearing Christian’s story re- 
sponds: ) 

“Come in and welcome: I will show thee things 


; 
i 
i 
. 


A Drama Sermon 267 


which shall be profitable to thee upon thy journey. 
And first, look upon this portrait that doth hang upon 
this wall: this is the picture of the true minister of 
the Gospel. He hath his eyes lifted up to heaven, the 
best of books in his hand, the law of truth written upon 
his lips, the world cast behind his back; he stands 
as if he pleaded with men; and a crown of gold doth 
hang above his head. This man shall be thy teacher 
and thy guide in the many difficult places on thy 
journey. 

“Now give me thine hand and let me lead thee 
through these mystic rooms. Behold this mystery: 
here is a fire burning against a wall, and a man always 
casting much water upon it to quench it—yet doth the 
fire burn higher and hotter. And this is because about 
here, hidden on the other side of the wall, is one who 
doth secretly ever feed the fire with oil! Thus doth 
Satan seek to quench the work of grace in the human 
heart; but Christ doth ever secretly pour his oil into 
the heart and nourish the flame.” (And thus does the 
Interpreter lead him from room to room, showing and 
explaining to him wonderful things upon which we 
may not tarry: as the Dusty Room, the Stately Palace 
won by brave battle, the Man in the Iron Cage, and 
the awful Dream of the Day of Judgment.) 

“Christian, hast thou considered all these things ?”’ 

“Yes, and they put me in hope and fear.”’ 

“Well, let them be as goads to urge thee forward in 
thy way. And now the Comforter be always with thee, 
good Christian, to guide thee in the way that leads to 
the City. Fare thee well.” 


268 The Great Drama of Pilgrim’s Progress 
Incident 2. The Cross and the Shining Ones 


(Christian now finds himself in a highway fenced 
on either side with a wall, and that wall 1s called Salva- 
tion. All burdened as he is, he runs up the hill, and 
OL 4EScCT este ue 

“BENEATH THE Cross oF Jesus! . . . CRUCIFIED 
FOR ME! ... My burden hath fallen from my back! 
.. «gone =)... lost in that*opéen sepulchre! >see 
hath given me rest by his sorrow, and life by his 
death! 


“Upon that cross of Jesus mine eyes—mine eyes can see 
The very dying form of One who suffered there for 
meh, 
And from my smitten heart with tears two wonders 
I confess— 
The wonders of his glorious love, and my own worth- 
lessness !” 


And then come Three Shining Ones: “Peace be to 
thee!” 


“Thy sins be forgiven thee.” 

“T strip thee of thy rags and clothe thee with the 
garments of salvation.” 

“T set this the Lord’s mark upon thy forehead; and 
I give thee this sealed roll, upon which thou must look 
as thou dost journey, and this thou must give in at the 
celestial gate when thou comest to the City. Fare thee 
well.” , 


“At the Cross, at the Cross, where I first saw the light 
And the burden of my sin rolled away: 
It was there by faith I received my sight, 
And now I am happy all the day!” | 


A Drama Sermon 269 


Incident 3. The Palace Beautiful and the Sunrise 
Window 


(After this Christian goes on his way, climbs the 
Hill of Diticulty, falls asleep in the Pleasant Arbor 
halfway up, loses his precious sealed roll and must re- 
turn to seek it; and having recovered the roll he hastens 
on, comes to the stately palace the name of which 1s 
Beautiful, before which are two terrible but chained 
lions; these roar but cannot reach him as he approaches 
the door.) 

“Ho! sir porter, whose house is this? And may I 
lodge here to-night?” 

“This house was built by the Lord of the hill, and 
for pilgrims. It is his Church. Discretion, Prudence, 
Piety and Charity, the grave and beautiful damsels 
who preside in this house, shall welcome thee herein 
and dispense to thee its hospitality.’ (And thus Chris- 
tian enters into the House Beautiful, enjoys gracious 
converse, has communion at its holy table, and then 
goes to rest in a large upper chamber with windows 
opening to the sunrising: and the name of that chamber 
Ismeace: ) 


EprisopE III]: Figutincs AND FEARS ON A WOEFUL 
Way 


Incident 1. Foul Fiends in the Dark Valley 


(Having tarried in the Palace Beautiful until the 
fourth day, enjoying holy hospitality, uewing many 
wonderful treasures, and receiving armor and weapons 


270 The Great Drama of Pilgrim’s Progress 


from the armory, Chnistian sets forward on is way, 
which leads him down into the Valley of Humiliation, 
—where soon he meets a foul fiend of fierce and hor- 
rible aspect, whose name is Apollyon.) 

“Ho! ho! Here is a runaway servant of mine... 
for I am Prince of all the regions from whence thou 
camest. I’m minded to slay thee forthwith! Yet get 
thee back to the city thou hast forsaken, take up my 
service again, and all shall be well.” 

“That I cannot do, O thou destroying Apollyon, for 
I have enlisted under the banner of ANOTHER, greater 
and holier than thou; and to Him have I plighted my 
faith.’ 

“Hah! Him and all his do I hate utterly! And 
since thou hast chosen his service, prepare thyself to 
die. I swear by my infernal den that here will I spill 
thy soul. This flaming dart shall slay thee. Let fly! 
Turn that one aside, didst thou, by thy shield of 
faith? Then here are scores more for thee. Take 
that... and'that).°<\.and’thati"s jandithatiaeets 
what, hast thou a sword? ... Sharp, indeed! ... 
And thou canst wield it, too! ... But I have thee 
now! ...°..) Waw! Wow!!).... 2) nog geaooms 
HAUGH!!. . . Alarrum!. .). Have” at thee@agans 

.. HOOH! HoorFF!! HAUGHAUGH!!... yvouGH! 
yAauGHYouGH!! ... Now will I crush the life out 
of thee with my scale-armored hands and arms . . . !” 

“Rejoice not against me, O mine enemy! When I 
fall I shall arise... Take thou that thrust from 
the sword of the Spirit which is God’s Word!... 
Nay, in all these things we are more than conquerors, 
through him that loved us! ... Ah, he caught a 


A Drama Sermon 271 


deadly blow from my good sword then! . . . See, he 
spreads his dragon wings and flees away! Praises be 
to God who hath given me the victory through our 
Lord Jesus Christ! Nevertheless I am indeed sore 
wounded in the fray; yet here is a holy hand that bring- 
eth me leaves from the tree of life for my healing. 
Yea, they have healed me, and I am well. 

“Now, with sword in hand, let me go forward 
again.” 

“Back! Back! for thy life, go back! Just at the 
end of this valley there is another, worse and darker, 
even the valley of the Shadow of Death!” 

“Who are ye two men who thus run so fast, and 
whence came ye?” 

“We are come out of that horrible Valley we tell 
thee of, and we are running for safety! That valley 
to which you are going is full of hobgoblins, satyrs, 
and dragons of the pit, which will tear thee limb from 
limb; moreover, Hell doth open her mouth in that 
same place. On the one side of the narrow path is a 
deep and dreadful ditch; on the other side is an hor- 
rible quagmire. Flames and smoke burst out from 
Hell all along thy way, and there is no escape. Go 
back, we warn thee!’’ 

“Yet lies the way to the Celestial City through this 
valley, therefore through it I mean to go though all 
Hell do bar the road.” 

“Well, choose thou thy way: we go back to safety.” 

“Alas, as I go forward this proves indeed a fearful 
road! J hear horrible voices, I see terrible sights! Be- 
hold, yonder cometh to front me a whole band of 
fiends . . . O Lord, I beseech thee, deliver my soul! 


272 The Great Drama of Pilgrim’s Progress 


.. . 1. will walk in the strength of the Lord God! ... 
Ah, the fiends give back before that Name. And be- 
hold now the day 1s breaking over this dread valley: 
He hath turned the shadow of death into the morn- 
ing!’ 


Incident 2, Vanity Fair and Faithful 


(Emerging from the Dark Valley Christian over- 
takes another pilgrim named Faithful bound for the 
same Celestial City; they unite in friendship, and to- 
gether they journey on.) 

“Brother Faithful, we are now away from the mouth 
of Hell; but behold, we are drawing into the midst of 
a hellish world. Just before us yonder lieth the town 
of Vanity, and in that town a Fair is kept which is 
called Vanity Fair. Here we shall find every kind of 
knave, rogue, cheat and thief; here all iniquity doth 
flourish; here all godliness is persecuted; and here it 
may be that one or both of us must seal our testimony 
with our blood. But since the road to the Celestial City 
lieth straight through this place, let us go forward 
bravely, play the man, prove faithful even unto death 
if need be.” 

(And well is thew constancy tested; for im that 
wicked Vanity Fair these followers of Jesus are 
mocked, dssaulted, arrested, tried before an unjust 
judge and convicted by a perjured jury; they are 
abused, insulted, assailed; and finally, one of the twain, 
Faithful, dies in cruel martyrdom at the stake. Yet 
in God’s chariot he is carried straight to the Celestial 
City.) 





A Drama Sermon 2738 


Incident 3. Hopeful, Doubting Castle, and 
Giant Despair 


“Christian, thou true servant of God, as thou hast 
escaped the fate of Faithful, I would go with thee and 
myself be the companion of thy pilgrimage to the 
- Celestial City.” 

“Who art thou, friend? and why wouldst thou go 
with me?” 

“My name is Hopeful; I have been converted by 
seeing the conduct and constancy of Faithful and thy- 
self in this wicked city; I long to take the place of 
Faithful and walk with thee henceforth.” 

“Thou art thrice welcome, brother. Come. Yet do 
I advise thee, good Hopeful, that it is a long and a 
weary road that we must walk, ere we can arrive at 
the Celestial City.” 

“Yea, I know; still will I strive with God’s help to 
hold out unto the end. My help is in the Name of the 
Lord.” 

(Now, after much journeying, Christian and Hope- 
ful come to a meadow which lheth along beside their 
voad, and seemeth inviting for their sore and tired 
feet.) 

“See, brother Hopeful, this By-path Meadow; let 
us climb over the stile and walk in yon easier path- 
way.” 

“But how if this path should lead us astray?’ 

“Nay, that is not likely: see, it lieth close along be- 
side the right road.” } 

“Well, I do fear (aside), but Christian is older 
than I.” 


274 The Great Drama of Pilgrim’s Progress 


“Now see, Hopeful, how much easier the walking 
is.’ (They go on pleasantly a while.) 

“Brother Christian, for some hours now we have 
walked in this By-path Meadow; it seemeth to me we 
have wholly lost sight of the right road... And 
behold, dear brother, the Night is swiftly falling! 
Yea, and it begins to rain, and thunder, and lighten! 
Let us return at once to the stile and the right road.” 

“O, Hopeful, who could have thought that this path ' 
should have led us out of the way! But, brother, the 
waters are rising again; now has the night grown pitch- 
dark; we shall be drowned trying to go back. We 
must even wait here under this slight shelter until 
morning’s light... .” 

“Ho, now! Wake up! Who are ye that thus un- 
lawfully trespass upon my grounds? What do ye 
here?” , 

“Good sir, we are harmless pilgrims who lost our 
way in the night; and waiting for the morning we fell 
asleep.” 

“Well, knaves, yonder is Doubting Castle of Giant 
Despair, and I am the lord and owner thereof. March 
ye before me thither. 

“Behold these knavish trespassers, Wife Diffidence: 
what shall I do with them?” 

“Lock them up safely in thy darkest, dirtiest, foul- 
est dungeon; beat them without mercy; and make them 
so suffer that they will rather choose to die by their 
own hands than to endure thy chastisements more.” 

“So will I do, in very truth. . . . There, knaves, ye 
have had one beating; and ye shall have more and 
worse, I do promise you!” 





A Drama Sermon 275 


(One week later:) “Dear Hopeful, we are in a woe- 
ful case, and all through my fault, for I led thee out 
of the right way. Day after day this terrible Giant 
Despair, urged on by his wife, hath for a whole week 
now beaten and cudgelled us frightfully. We are not 
far from death. What shall we do? Is there no 
escape?” 

“Brother Christian, let us betake ourselves to prayer, 
and pray this whole night through.” 

“O Hopeful, what a fool lam! Here have I a key 
in my bosom, a key called Promise, which I am per- 
suaded will open any lock in Doubting Castle; and yet 
have I lain here forgetting it.” 

“Good news, good brother! Pluck it out and try.” 

“Truly it turns back the bolt of this inner door with 
ease. Now for the outer door that leadeth to the 
castle yard... . That lock also this wondrous key 
opens. Lastly the iron gate that leadeth to the open 
fields and the king’s highway. ... Ah, that opens 

Mother. Cifticulty?.. abut, there cits.stands 
open! Now we are out upon the king’s highway, and 
safe; praises to him who hath brought us salvation!’ 

“Yea, we praise him for his exceeding great and 
precious Promises.” 


EpisopE IV: ForEGLEAMS OF GLory, YET A DARK 
RIVER TO CROSS 


Incident 1. The Delectable Mountains of 
Emanuel’s Land 


(They now go on until they come to the Delectable 
Mountains, where are gardens and orchards, vineyards 


276 The Great Drama of Pilgrim’s Progress 


and fountains, and on the mountain tops they see shep- 
herds feeding their flocks.) 

“Whose Delectable Mountains are these? and whose 
be the sheep that feed upon them?” 

“These mountains are Emanuel’s Land, O Pil- 
grims, and are within sight of his city; the sheep also 
are his, and he laid down his life for them. If ye be 
pilgrims to the Celestial City we welcome you to these 
Delectable Mountains. Come into our tents, partake 
of our food prepared, rest upon our couches; and on 
the morrow we will show you wonderful things.” 

“Right glad are we, good shepherds, to share your 
hospitality.” 

“Come now, Pilgrims, the morning breaketh, and we 
would walk with you upon these Delectable Mountains. 

“Behold, far down below ye can see Doubting Castle 
of Giant Despair, where many pilgrims wandering out 
of the way have ere this perished, or been blinded and 
left to wander among the tombs. 

“Again, behold this hillside door; within there as we 
open it ye can hear terrible noises amidst the smoke 
and flame, as of those tormented. This door is a by- 
way to Hell—a way by which hypocrites go in. 

“And now, good pilgrims, take our perspective glass, 
stand here upon the top of this hill called Clear, and if 
ye lock steadily and carefully in yonder direction ye 
can even catch a glimpse of the gates of the Celestial 
City ...  Canst thou see the gates?” 

VL. Ee) think’: av.) Disee something Jiketacm 
the, ' gates... s year andisomne Gt. on) tem 
glory .. . of the place: but we are not quite sure, our 
hands do tremble so.” 





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A Drama Sermon 277 


“Well, fare ye well, good Pilgrims. God grant that 
ye safely reach the City itself and share in its glory! 
But see that ye sleep not on the Enchanted Ground by 
the way.” 


Incident 2. The Enchanted Ground and the Country 
of Beulah , 


“Brother Christian, we have now journeyed far 
since leaving the Delectable Mountains; I am weary 
and heavy with sleep; let us lie down here and take 
one nap.” 

“By no means, Hopeful, lest sleeping we never wake 
up more! This must be that Enchanted Ground of 
which the shepherds did bid us beware: wherefore 
let us not sleep as do others, but let us watch and be 
sober.” 

“Alas, how foolish was I! Grateful I am, brother 
Christian, for thy good counsel. But this air is so 
drowsy; what shall we do to keep awake while we 
walk ?” 

“Let us talk of the great things which God hath 
done for us.” 

“With all my heart, dear Christian.” (And thus 
they go on, sweetly talking.) 

“O brother Hopeful, we have at last gotten over the 
Enchanted Ground, and now behold what a won- 
drously beautiful land it is which we are entering!” 

“Ts not this one of the inhabitants of the land who 
draweth nigh? Do thou, Christian, ask him concern- 
re ath, . 

‘“‘Peace be unto thee, friend. Canst thou tell us who 


278 The Great Drama of Pilgrim’s Progress 


are pilgrims what land this is that seemeth so fair, and 
somewhat of its nature and quality?” 

“That can I, good Pilgrims: there be indeed peace 
unto all the dwellers in this sweet country, for it is a 
land of peace forever undisturbed. 

“This land is called the Country of Beulah. In this 
country birds are continually singing; here the sun 
shineth both night and day; here fresh flowers spring 
every morning from the earth anew. Yea, in this land 
the angels do walk; for the land lieth on the borders 
of heaven, and from some of these hills ye may ob- 
tain views of the Celestial City itself. Indeed the 
only sickness that ever falleth upon any traveler 
through this land is a sickness of longing to reach yon 
heavenly Zion. And that sickness may take you, see- 
ing that ye now draw nigh to the Beautiful City—save 
that there is a Dark River to be crossed before ye can 
win unto it.” 

“Oh, brother Hopeful, let us sing: 

“I’ve reached the land of corn and wine, 
And all its treasures freely mine; 


Here shines fore’er one undimmed day, 
For all my night hath passed away. 


“My Saviour comes and walks with me, 
And sweet communion now have we; 
He gently leads me by the hand, 

For this is Heaven’s borderland ! 


“O Beulah Land, sweet Beulah Land, 
As on thy highest mount I stand 
I look away across the sea 
Where mansions are prepared for me, 
And view the shining glory shore, 
My heaven, my home forevermore!” 


A Drama Sermon 279 


EPIsopDE V: THEY COME TO THE CELESTIAL CITY AT 
LEAST: 


Incident 1. Sinking in the Deep, Dark Waters 


(As Christian and Hopeful address themselves to go 
up to the City shining in overwhelming glory before 
them, there meet them two men in radiant raiment, 
with faces like the light.) 

“Hail, Pilgrims: your journey is all but ended now; 
your eternal joys are about to begin, and shall never 
end at all. Nevertheless, before ye can attain unto the 
Gate ye must pass through the deep, dark waters of the 
river; for there is no bridge, and no other way to 
reach the City; and only by your own faith can ye 
win through the flood. Yet go ye trustingly into the 
stream, and forget not to look up!” 

“Well, brother Christian, let us now go together even 
into the dark waters.” 

“Alas, Hopeful, I am sinking! All his waves and 
billows go over me!” 

“Be of good cheer, my brother; I feel the bottom, 
and it is good.” 

“Ah, friend, the sorrows of death have compassed 
me about; I sink down. I shall never see that blessed 
shore. A horror of great darkness falleth upon my 
soul, for that I have been so great a sinner.” 

“Nay, brother Christian; let me hold thy head above 
the waters. I see the Beautiful Gate, and many stand- 
ing there to receive us.” 

“They wait for thee, not for me.” 


280 The Great Drama of Pilgrim’s Progress 


“Dear Christian, be of good cheer; JESUS CHRIST 
maketh thee whole.” 

“Oh, I see Him again! I see HIM; and he tells me, 
“When thou passeth through the waters, J will be with 
thee; and through the rivers, they shall not overflow 
thee!’ . . . Thank God, I feel the bottom now; and 
the shore is near. Hallelujah.” 


Incident 2. Through the Gates of Gold, to the 
Glory of God 


(Christian and Hopeful emerge together from the 
River, and find the two Shimng Ones awaiting them 
on the banks.) 

“Welcome, thrice welcome, faithful Pilgrims, to the 
glory shore. Come now up with us to the Gates of 
Gold.” 

“But why do we feel so lightsome, and so strong?” 

“Because ye have left the burden of the flesh behind, 
in the dark river, and have taken on your Spiritual 
Body, which groweth never weary nor old.” 

“Oh, why do we feel so strangely happy, dear Shin- 
ing Ones?” 

“That is because all the poisonous remnants of sin 
have been purged from your souls, and ye are become 
pure as the angels of God.” 

“And who are yon glorious bands we see drawing 
nigh, clad in light, and making marvelous music on 
many kinds of sweet instruments ?” 

“They are of the Hosts of God come forth from 
the Gates of Gold to welcome you in triumph to your 
heavenly mansions in your Father’s House.” 


A Drama Sermon 281 


“Yet tell us, we pray you, O Shining Ones, what 
1s that wondrous Radiance of Light which seemeth to 
blaze upward as a springing fountain from beyond 
one portion of the golden walls, and then to fall in 
billows of glory over all the City ?”’ 

“The GLoRY oF Gop did lighten it, and the LAMB 
is the Light thereof. At that part is set THE 
THRONE! | 

“Behold, O Trumpeters of God, these are two Pil- 
-grims from the earth; they loved our Lord, and left 
everything for his holy Name. Sound all your golden 
instruments to welcome them to glory: and let the 
bells of Heaven ring out a glad all-hail! ror THE 
RANSOMED OF THE LORD SHALL RETURN AND COME TO 
ZION WITH SONGS, AND EVERLASTING JOY UPON THEIR 
HEADS: THEY SHALL OBTAIN JOY AND GLADNESS, AND 
SORROW AND SIGHING SHALL FLEE AWAY.” 

(Thus Christian and Hopeful came attended, up to 
the Gates; and then the King, having received their 
sealed rolls, commanded that they be ushered into His 
Presence: and as they went in I did catch glimpses of 
the glory that rushed out. But after that, they did 
shut up the gates; which when I had seen, I wished 
myself in there amongst them. 

So I awoke, and behold, it was a dream!) 


THE END 








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